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Jeff Goldblum, Terry Gross and Marc Maron Dive Deep into Their Jewish Roots Detroit Jewish News – The Jewish News

Posted By on January 25, 2020

By Gabe FriedmanFeatured photo courtesy of JTA via screenshot from PBS

JTA The latest episode of PBS celebrity genealogy show Finding Your Roots was a lesson in Jewish history.

Titled Beyond the Pale a reference to the Pale of Settlement, the region of what was then Imperial Russia where many Ashkenazi Jews have roots the episode that aired Tuesday night explored the family trees of actor Jeff Goldblum, NPR host Terry Gross and comedian Marc Maron.

As host Henry Louis Gates, Jr. explained, each of them has deep Jewish roots, but they all knew next to nothing about their ancestors. Heres a quick breakdown of their individual Jewish histories.

On Goldblums mothers side, his great grandfather Abraham Temeles left his hometown of Zloczow, a town in the Austrio-Hungarian empire, in the early 1900s because of the rampant anti-Semitism. Historians on Gates team believe that like many Jewish migrants at the time, he likely traveled 1,000 miles across Europe by train to the Dutch port of Rotterdam, where he boarded a ship for Halifax, Novia Scotia.

The trip wasnt easy. Temeles, who was 50 at the time, likely stayed in steerage for several days during the journey. He traveled on the SS Vulturno, which sunk two years later, killing over 100 Jewish migrants.

Its just a random piece of luck that Im here at all I guess, Goldblum said.

On his fathers side, great-great-grandfather Zelik Povartzik left his hometown of Starobin, Russia, in 1911, just a year before it was overcome by anti-Semitic violence. In 1941, when the Nazis invaded Russia, they killed most of the remaining Jews in Starobin, wiping a large chunk of Goldblums family out of the historical record.

The only descendant Gates team could track down was a second cousin once removed who died fighting for the Soviet army against the Nazis.

Its moving, its very moving, Goldblum said as he held back tears at the end of the episode.

All Terry Gross knew about her grandparents Jewish history was that they all hailed from what they called the old country.

When she and her parents once visited the United States Holocaust Memorial Museum in Washington, D.C., her father teared up seeing part of a fence from a Jewish cemetery in Tarnow, Poland.

As Gates researcher discovered, both of her paternal grandparents were born there in the 1880s and immigrated to the U.S. in early 1900s. Each had family that chose to stay, despite the rising anti-Semitism around them.

When Hitler invaded Poland in 1939, Tarnows Jewish population of about 25,000 quickly found itself cloistered in a ghetto. In 1942, Nazis began slaughtering them a firsthand account said that the Nazis knocked childrens heads against cobblestones and bayoneted adults, killing 7,000 people in days. Most of Gross relatives from Tarnow disappeared from the record at that point except for one survivor named Nathan Zeller, who only lived a few more years until his death at the Flossenburg concentration camp in Bavaria.

Its made everything I know about the Holocaust very specific and concrete, she said. I always ask myself if it was time to flee, would I know, would I have the courage to leave?

Maron spent most of his segment expressing shock at the details revealed about his family, such as the fact that his maternal grandmother spent 13 days in steerage on a ship to migrate to the United States before World War I.

I dont know how they did it just the idea that youre gonna leave your country, youre gonna pack up, everybodys gonna go and get on a boat? Are you kidding? he said at one point. A boat? I cant be on a boat for an hour without getting sick.

Marons maternal great-great-grandfather worked in a petroleum factory in Drohobycz, in what was then part of the newly formed republic of Poland. In 1914, at the outset of World War I, Russia invaded the Galicia region of which Drohobycz was a part of. Russian soldiers beat, raped and killed many of its Jews.

Gates traced Marons fathers side back to a great-great-grandfather named Morris Mostowitz, who owned a chain of grocery stores in the Charleston area in the late 19th century. Mostowitz had moved there with a wave of other Jews looking to fill needs for merchants and tradesmen in the wake of the Civil War.

But Morris was no saint he was involved in at least a dozen crimes, including horse theft and illegal liquor sales, and wound up getting sued by his son Barney over a loan he never paid back.

Maron comically found some similarities in personality between himself and Morris, before ending his segment on a self-reflective note.

It does resonate, the fact that no matter how religious you are or what makes you a Jew in your particular life, the fact that you are defined on some level in a very real way by the reality of anti Semitism theres something about that awareness that is still and currently tremendously important, he said.

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Jeff Goldblum, Terry Gross and Marc Maron Dive Deep into Their Jewish Roots Detroit Jewish News - The Jewish News

Indigenous theatre company explores grief, loss and laughter in new production – CBC.ca

Posted By on January 25, 2020

Like so many Indigenous people in Canada, James Dallas Smith'sfamily history involves time at residential schools.

His grandmother is a survivor of one, but despite what she went through, one of the things theAnishinaabe actor said he remembers most about her is her sense of humour.

"She laughed so easily and so often. I didn't realize until much later in life that it was probably a survival tool, but I loved it," he said.

That concept, of using humour to get through pain,is being explored in Native EarthPerforming Arts' new production,This Is How We Got Here, says Smith. The Indigenous theatre company is dedicated to producing pieces reflecting Indigenous experiences in Canada.

Theplay is about the suicide of a young person an issue many Indigenous communities are grappling with but it's also about using laughter as a way ofbringing people together in times of sorrow.

"As hard as the subject is, there's still lots of moments where you laugh," he said.

"I think it's a big part of resilience, is humour, and it's what allows us to move on."

The 2018 Governor General-nominated play, written by Algonquin Mtis playwright Keith Barker, is being performed by an all Indigenous cast at Aki Studio in Regent Park from Jan. 26 to Feb. 16.

Ahead of its opening day, Our Toronto spoke to the cast and crew about the story they're portraying and why it's important.

You can watch the story below, or read on to learn more.

The production is written and directed by Barker, who is also the artistic director of Native Earth Performing Arts.

He said the idea for the play came fromlosses in his own life.

"My aunt and uncle lost both their sons to suicide, and I spent many years with them and out of that I saw how they were dealing with grief," he said.

"Then, a couple of years ago a family friend took his own life, and so again I was present and watched as friends were also dealing with that that was really kind of what solidified I needed to write a play about what the aftermath of a great loss is."

Anishinaabe-Ashkenazi actor Tamara Podemskiplays 'Lucille,' one of four characters dealing with aloss in the production.

"I think it's impossible to talk about some of these realities that our communities are going through right now without bringing it back to colonization, without bringing it back to intergenerational trauma," she said.

"This is a family that is doing their best to process something horrible that happened, but when you don't have the tools and you haven't learned the tools from your parents it's really hard to navigate."

Dallas Smith said just like in the play, many Indigenous families are still trying to reconnect with their way of life.As a result, they're sometimes unsure of how todeal with a tragedy culturally.

At times, the characters look to nature for answers an element Barker said he often includes in his productions in this case, through a fox continually stealing from the family garden.

"One person thinks it's a ghost. One person thinks it's a reincarnated spirit. Somebody else just thinks it's a fox," Dallas Smith said.

"But it's the element of magic and mystery that I think weaves the play together. It's beautiful."

For him, the main takeaway from the story is the resilience of this family and the journey they take to becomeopen and honest with themselves and each other.

"It focuses on how they get through the tragedy, how they move on and discover themselves again."

Of course, humour is present to get the characters through their grief.

"The joy factor is huge," Pedemski said.

"It's a huge component of healing, of reminding us of the good feelings, and it's contagious."

When people leave the play, Barker said he wants the audience to feel a sense of hope and to realize it's possibleto rebuildconnections with family and friends around them.

"There are so many times when I've been in places where people from the audience, young Indigenous people or even elders, coming injust saying like, 'It's the first time I've seen myself reflected back,'" he said.

"It just constantly reminds me how we find connection through storytelling."

The play was published by Playwrights Canada Press in 2017 and thepublished version was a finalist for the Governor General's Literary Award for Drama in 2018.

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Indigenous theatre company explores grief, loss and laughter in new production - CBC.ca

From Hungary Wild Poems of Hasidic Rabbis and Murderers – Jewish Journal

Posted By on January 24, 2020

There are very few poetry collections which grow out of a backstory like the unspeakable one which powers the major Hungarian poet Szilrd Borblys Final Matters, and which left me shaking. At two in the morning, his father had heard noises at the front door: he opened it and was struck on the head, falling unconscious. The poets mother was bludgeoned to death with a meat-ax as she lay in her bed sleeping, translator Ottilie Mulzet writes in her moving and often jaw-dropping afterword.

Mulzet, who won the 2019 National Book Award in translated literature for her translation of Lszl Krasznahorkais Baron Wenckheims Homecoming, emphasizes that the gruesome murders which took place on the night before Christmas Eve in 2000 were not what brought these poems wide acclaim in Hungarys literary world. Instead, it is Borblys transformation of the murders of his parents into a profound meditation on death and a deep look at the meaning of the body and the spirit across multiple traditions, that got everyone talking.

To my eye, what is most stunning here is the section titled Hasidic Sequences, which address the question of the body and the soul. The poems feature three tzaddikim: Isaac Taub (1751-1821), the first Hasidic rebbe in Hungary; Moses Teitelbaum (1759-1841), also known as the Yismach Moshe, who helped bring Hasidim to Hungary; and Zvi Hirsch Hersele (1808-1874), and beautifully put them in dialogue with each other. Yes Borbly is from Sztmar County, the former headquarters of the Satmar Hasidim. And Borbly and I have something unusual in common: we both grew up in areas important to the Satmar. Borbly hails from the place the Satmar Hasidim left, or more accurately, were exterminated out of, and I grew up in one of the homes to which the remaining Satmar fled to rebuild.

Courtesy of Asymptote

Szilrd Borbly

The precise part of Hungary where the Satmar originated, Szatmrnmeti, is now part of modern-day Romania, but it was part of Hungary in the crucial years of 1940-1944. Today, the Satmar who have a strong presence in Monsey, New York, where I was raisedare the largest Hasidic sect in the world, with 100,000 followers, according to the YIVO encyclopedia. (Two of the murder victims in the Jersey City kosher supermarket shooting were Satmar Hasidim.

In Borblys hands, the tzaddikim have plenty to say about murder and morality about God and man, about violence and the divine reaction, or perhaps, non-reaction, to it. Here, Rabbi Isaac Taub is imagined commenting on the most iconic murder story we have:

When Cain in his sudden rage struck Abel

down, God didnt stay his handso

taught Isaac Taubnamely, it was the Sabbath

just then. When Cains first anger passes,

and he saw Abels shattered face,

the lamb-like meekness in his upturned eyes,

he took out his knife. Grabbed Abels hair and,

pulling his head backward, slashed his throat

the blood gushed in streams, then slowly trickled

into the basin Cain had shoved there with his foot.

He wiped the blade on Abels hair.

God, however, did not close his eyes,

for it was Holy Sabbath Day.

Borbly focuses on what God did not do in the Cain and Abel story. Its not just a tzaddik commenting on Gods behavior, and specifically, Gods inaction, that sets these poems apart. Mulzet writes that Borblys poetic contemporaries stayed away from moral pronouncements after the move to democracy in 1989, while Borbly made this responsibility the central force of his writing.

But the morality of these poems is not one with standard borders and clear boundaries, not one we are used to hearing. Borbly forces readers to question pre-conceived ideas of victim and tormentor, as well as ancient ideas of the body and the soul, the temporal and the eternal. These poems are immersed in both Christianity and Judaism, as well as Greek and Roman thought, and they sometimes mix the imagery of multiple and conflicting traditions within a single poem.

Borbly also plays with gender. A significant part of this book which combines Borblys last two poetry collections, written before he took his own life are poems from his collection To the Body, in which a female voice testifies to abortion, miscarriage, childbirth, and the Holocaust. In the frightening poem Distribution from To the Body, the eventual question is what a body is, anyway. This is how the poem opens:

The disturbed man chopped up the body

of the older woman for days and threw it

into garbage cans at various locations

around the city. To get rid of all the traces

is slow work.

Then Borbly moves into more philosophical terrain:

The body

is only so much blind matter, only weight,

only accusation

Who are we, anyway? Even the poems that initially seem like their subject is the behavior of God, like much of the Hasidic Sequence, are really about the behavior of man. All these poems are influenced by Borblys personal story not only what happened to his parents, but who they were. Borblys is a descendant of an illegitimate child of Jew and Fascist, a person who grew up in extreme poverty in an isolated rural part of Hungary; he is always thinking about the intersection of victim and tormentor. And while its possible to see these poems as an outgrowth of Borblys story of the murders of his parents, or as a Holocaust story, or a Hungarian story, the recent alarming rise of violent hate crimes around the world ranging from the vandalism of Elie Wiesels childhood home in Hungary to a machete attack in Monsey to the mass shootings at El Paso and the Pulse nightclub make it hard not to read and reread these as poems about the human story.

These poems challenge us to consider the connection between the human and the violent, as well as the religious and the violent and perhaps, religions repeated inability to rein in the darker impulses of humanity. I felt that in the poem Likeness, which also raises the who are we? question:

They slaughtered the rabbi the way they would

a pig. Stretched his legs

into a Saint Andrews cross. His head facing down,

his genitals, however, pointed

upward toward heaven. They carved

his stomach in the shape of a cross,

pulled the intestines out. The butchers

were drunk, didnt know the anatomy

of a human body, so they hacked

the flesh at random. Excrement

poured from the slaughter,

splattering onto the distorted faces.

Their nostrils trembled. They no longer

sensed anything. The crowd, grunting,

urged them on, as if they were pigs.

Hungarian societys intentional forgetting of history and perhaps humanitys tendency to intentionally forget, to turn away from fact, and to refuse to face suffering, individual murder, and mass murder are the terrain of this book. As Hungary again moves toward authoritarianism, these poems seem timely as well as historical.

I happened to read Final Matters just after re-reading Gershom Scholems seminal essay collection On Jews and Judaism in Crisis. Interestingly, Scholem is invoked in the final pages of Final Matters, when Mulzet explains the concept of tzimtzum contraction or withdrawal into the selfan idea which comes from Isaac Luria, known as HaAri (1534-1572). Luria posited that the creation of the world began with God contracting his own limitless power and infinite light (ohr ein sof) so that there would be room for the less-than-omnipotent to function.

Scholems rendering of Lurias idea as Gods exile into himself can be heard throughout these poems, and it seems more beautiful and more transcendent here, in Reb Teitelbaums imagined comments in the Hasidic Sequence:

The First Adam replenished the Universe,

and thats why God had to flee from Eden. He withdrew

into a crevice far away. Left an empty

space between himself and Adam,

from which History was born.

The unpacking of all the complex themes in this collection, from post-1989 politics to the kabbalah and the thoughts of tzaddikim in Hungary, is a credit to both the translator and the publisher. Final Matters is part of the newly revived Lockert Library of Poetry in Translation at Princeton University Press, which brought transcendent poets like C.P. Cavafy, Wiszlawa Szymborksa, and the medieval Hebrew giant Shlomo Ibn Gabirol to English-language readers under the editorship of the poet Richard Howard, who held the position from 1991-2016. The new incarnation of the series is now under a stellar team of editors MacArthur fellow Peter Cole, poet and translator of Hebrew poetry; the award-winning translator and scholar Richard Seiburth, professor emeritus of French literature at New York University; and the widely acclaimed poet, translator, and scholar Rosanna Warren, professor in the Committee on Social Thought at the University of Chicago.

In a series like the Lockert, with leading translators as editors, the translator is always a star in their field. Mulzet is an example of the new generation of translators with a following translators with their own reputations, who have a record of translating world-class work. She translates from Hungarian and Mongolian, and lives in Prague. Recently, the Pulitzer Prize-winning poet Forrest Gander wrote in The Wall Street Journal that he will read anything Mulzet translates; hes not alone.

This volume is stirring and unlike any other book I have read, and the bilingual format is important as it preserves the original Hungarian, and fights against the trend of making it seem like all literature is written in English. The reader can easily see how the poems are laid out on the page in Hungarian, and that helps explain the translators decisions in visual format. The notes on the text are helpful, down to the description of epigraphs that were erased. Mulzet writes that translation of Hungarian poetry into English has been highly influenced by Hungarian translation practices itself, in which it is considered mandatory to maintain every single aspect of the original in translation, including syllable count, meter, rhyme scheme, and so on. I appreciate Mulzets claiming of a middle ground here, and her clear explanation of her efforts to render musicality and respect form without clinging to unnecessary word-by-word literalism that can read as awkwardness in English. And Mulzet has undoubtedly brought readers a great gift by bringing these multi-layered poems into English.

Still, I found myself wishing that Borblys biographical information and the story of his parents would come in the preface as opposed to the afterword; that would help ground readers who are coming to Borbly for the first time. This is complex, harrowing, and often sublime poetry a cry against forgetting that deserves to be fully heard.

Aviya Kushner is The Forwards language columnist and the author of The Grammar of God (Spiegel & Grau) and the forthcoming Wolf Lamb Bomb (Orison Books). Follow her on Twitter @AviyaKushner

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From Hungary Wild Poems of Hasidic Rabbis and Murderers - Jewish Journal

Rabbi Lord Sacks: ‘… the darkness has returned’ – Herald and News

Posted By on January 24, 2020

Andrew Neil of the BBC kept asking Labour Party leader Jeremy Corbyn the same question over and over.

Eighty percent of Jews think that youre anti-Semitic, he stressed. Wouldnt you like to take this opportunity tonight to apologize to the British Jewish community for whats happened?

Corbyn would not yield: What Ill say is this I am determined that our society will be safe for people of all faiths.

The Daily Express called this late-2019 clash a horror show. This BBC interview, with surging fears of public anti-Semitism, lingered in headlines as Brits went to the polls. Corbyns party suffered its worst defeat in nearly a century.

Meanwhile, in America, a wave of anti-Semitic attacks left Jews wondering if it was safe to wear yarmulkes and symbols of their faith while walking the sidewalks of New York City. In suburban Monsey, New York, a machete-waving attacker stabbed five people at a Hasidic rabbis Hanukkah party. Finally, thousands of New Yorkers marched to show solidarity with the Jewish community.

The NYPD estimates that anti-Semitic crimes rose 26% last year. Anti-Semitic hate crimes in New York, Los Angeles and Chicago are expected to hit an 18-year high, according to research at California State University, San Bernardino.

No one who watches the news can doubt that the darkness has returned. It has returned likewise to virtually every country in Europe, argued Rabbi Lord Jonathan Sacks, who led the United Hebrew Congregations of the Commonwealth from 1991 to 2013. He was knighted by Queen Elizabeth in 2005 and entered the House of Lords.

That this should have happened within living memory of the Holocaust, after the most systematic attempt ever made ... to find a cure for the virus of the worlds longest hate more than half a century of Holocaust education and anti-racist legislation is almost unbelievable. It is particularly traumatic that this has happened in the United States, the country where Jews felt more at home than anywhere else in the Diaspora.

Why now? In an essay for the Jewish Telegraphic Agency, Rabbi Sacks urged religious and political leaders to study trends often digital behind these tragedies.

Anti-Semitism, or any hate, he argued, becomes dangerous in any society when three things happen: when it moves from the fringes of politics to a mainstream party and its leadership; when the party sees that its popularity with the general public is not harmed thereby; and when those who stand up and protest are vilified and abused for doing so.

Imagine the hellish Protocols of the Elders of Zion updated for the internet. In the age of smartphones and viral videos, noted Sacks, millions of people can brew hate online rarely speaking face-to-face with their disciples or their victims. This gap creates what researchers call a disinhibition effect that turns up the heat.

Cyberspace has proved to be the most effective incubator of resentment, rancor and conspiracy theories ever invented, noted Sacks. Most people encounter these phenomena ... in the privacy of their own home. This allows them to be radicalized without anyone realizing it is happening. Time and again, we read of people carrying out horrific attacks, while those who knew them recall not having seen any warning signs that they were intent on committing evil attacks.

Political, cultural fears

Its crucial to grasp the logic behind political and cultural fears on both the left and the right. Many people are furious because they believe the world as it is now is not the way it used to be, or ought to be, he argued.

The far left has not recovered from the global collapse of communism and socialism as ideologies. ... The far right feels threatened by the changing composition of Western societies, because of immigration on an unprecedented scale and low birth rates among the native population. ... Many radical Islamists are troubled by dysfunctions in the Muslim world.

Thus, many people around the world want to know why bad things are happening. Anyone seeking to fight anti-Semitism, Sacks wrote, needs to understand what can go wrong with that process.

When bad things happen, good people ask, What did I do wrong? ... Bad people ask, Who did this to me? They cast themselves as victims and search for scapegoats to blame. The scapegoat of choice has long been the Jews.

Terry Mattingly leads GetReligion.org and lives in Oak Ridge, Tennessee. He is a senior fellow at the Overby Center at the University of Mississippi.

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Rabbi Lord Sacks: '... the darkness has returned' - Herald and News

75 Years After Auschwitz – Collective Action Against Antisemitism Is Still Needed – Forbes

Posted By on January 24, 2020

January 27 marks the International Day of Commemoration in Memory of the Victims of the Holocaust, as designated by the UN General Assembly resolution adopted in 2005. The date of the commemoration marks the day that Soviet troops liberated the biggest Nazi concentration camp in the then occupied Poland, Auschwitz-Birkenau, in 1945. At that concentration camp, over a million men, women and children were killed in the most heinous ways.

This years International Day of Commemoration in Memory of the Victims of the Holocaust entitled 75 years after Auschwitz - Holocaust Education and Remembrance for Global Justice aims to reflect the continued importance of collective action against antisemitism and other forms of bias to ensure respect for the dignity and human rights of all people everywhere.

Auschwitz-Birkenau was the biggest Nazi concentration camp in the then occupied Poland. At that ... [+] concentration camp, over a million men, women and children were killed in the most heinous ways. (Photo credit: Beata Zawrzel/NurPhoto via Getty Images)

Such education and focus on collective action against antisemitism is crucial as the world witnesses an increase in antisemitic attacks globally. Antisemitism is not universally defined. However, the working definition of antisemitism, as adopted by the International Holocaust Remembrance Alliance in 2016 defines antisemitism as a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of antisemitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.*

Indeed, examples of such rhetorical and physical manifestations of antisemitism are plentiful. For example, in the last week of December 2019, buildings in north London (Hampstead and Belsize Park), UK, were sprayed with antisemitic messages. The same week, a man stormed the house of a Hasidic rabbi's home in Monsey, New York, US, injuring several people. This was the 13th antisemitic attack in New York since December 8, 2019.

Only a few months earlier, the UN Special Rapporteur on Freedom of Religion or Belief, Ahmed Shaheed, published a report focused on Combating Antisemitism to Eliminate Discrimination and Intolerance Based on Religion or Belief that identified concerning patterns and trends of antisemitism around the world. As Ahmed Shaheed noted: the frequency of antisemitic incidents appears to be increasing in magnitude in several countries where monitors attempt to document such incidents, including online, and that the prevalence of antisemitic attitudes and the risk of violence against Jewish individuals and sites appears to be significant elsewhere, including in countries with few or no Jewish inhabitants.

Among others, he reported that, the French authorities saw a 74% increase in antisemitic acts from 2017 to 2018. These antisemitic acts constituted half of all documented hate crimes and close to 15% of the incidents involving physical violence in that period. In Germany, the authorities reported a 10% increase in documented antisemitic acts from 2017 to 2018, including a 70% rise in violent acts. In the UK, civil society groups reported a 16% increase in antisemitic incidents from 2017 to 2018. And the list goes on.

Ahmed Shaheed, the UN Special Rapporteur on FoRB, emphasized that those incidents have created a climate of fear among a substantial number of Jews, impairing their right to manifest their religion, and that discriminatory acts by individuals and laws and policies by Governments have also had a negative impact.

Antisemitic incidents require an urgent and unequivocal response from states which bear the primary responsibility for dealing with such incidents. However, responding to antisemitic acts once they occur is not enough. States must focus more on investing in preventive security measures to deter antisemitic incidents. Furthermore, combating antisemitism is not a job for states only. Civil society organizations can and must play a role in combating antisemitism, for example, by raising awareness of the issue and condemning antisemitic behaviors. Similarly, media companies must step up their game and introduce effective measures to address antisemitic cyberhate.

Independent of our religious affiliation or lack thereof, it is crucial to keep in mind the very true words of Ahmed Shaheed: antisemitism, if left unchecked by Governments, poses risks not only to Jews, but also to members of other minority communities. Antisemitism is toxic to democracy and mutual respect of citizens and threatens all societies in which it goes unchallenged. Commemorating the memory of the victims of Holocaust, marking the 75th anniversary of the liberation of Auschwitz, we must ensure that the lessons learned are effectively put to test and trigger collective action against antisemitism in all its forms and manifestations.

(* This definition has subsequent been adopted or used by several states including, but not limited to, Austria, Belgium, Bulgaria, Canada, Czechia, France, Germany, Hungary, Israel, Lithuania, the Netherlands, Romania, Slovakia, the United Kingdom, and the the United States Department of State and Department of Education.)

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75 Years After Auschwitz - Collective Action Against Antisemitism Is Still Needed - Forbes

THE WANDERERS BY Anna Ziegler to Have its DC Debut at Theater J – Broadway World

Posted By on January 24, 2020

The Wanderers by Anna Ziegler begins performances in the renovated Aaron and Cecile Goldman Theater at the Edlavitch DC Jewish Community Center on February 19, 2020 and continues through March 15, 2020. Theater J's DC premiere will be directed by Amber McGinnis. The press is invited to Opening Night on Monday, February 24 at 7:30 PM.

In The Wanderers, Esther and Schmuli are Satmar Hasidic Jews embarking on an arranged marriage, despite barely knowing each other. Abe and Julia are high-profile celebrities embarking on a dangerously flirtatious correspondence, despite being married to other people. On the surface, the lives of these two couples couldn't be more different. The play explores the hidden connections between these seemingly disparate people, drawing audiences into an intriguing puzzle and a deeply sympathetic look at modern love.

The Wanderers was previously produced at San Diego's Old Globe, where it won the 2018 San Diego Critics Circle Award for Outstanding New Play and was included in the San Diego Tribune's "Best of 2018" list. Theater J gives the play its second production, and New York's Roundabout Theatre Company has recently announced an off-Broadway production in 2021.

"The Wanderers invites us into the lives of two Jewish couples (one Orthodox, one secular), both straining inside marriages that confine them, as they imagine and hope for more," says Theater J Artistic Director Adam Immerwahr. "It is an aching and beautiful play about the universal search for happiness, the way we seek the new and exciting, and the way that experiences are handed down from one generation to the next."

Ziegler is an award-winning playwright whose widely-produced Photograph 51 won London's 2016 WhatsOnStage award for best new play, for a production starring Nicole Kidman. Photograph 51 was also selected a "Best of the Year" play by The Washington Post, The Telegraph, and The Chicago Tribune. Ziegler currently has five active commissions and over a dozen productions of her plays slated for the 19/20 season. Of the remarkable breadth of characters and milieu on display in her work, Ziegler states that, "I am drawn to things that are not black and white, where there can be discussion afterwards about whether people did the right thing, and whether or not it makes them a bad person if they did the wrong thing."

The Wanderers will be Theater J's fourth production of a Ziegler piece, having staged Photograph 51 in 2011, Another Way Home in 2016, and Actually in 2018. Says Immerwahr, "Theater J is proud to be Anna Ziegler's artistic home in DC."

The cast includes Tessa Klein, Jamie Smithson, Alexander Strain (seen recently in Theater J's Sheltered), Dina Thomas, and Kathryn Tkel.

The production is supported, in part, by a grant from the National Endowment for the Arts.

Theater J is dedicated to taking its dialogues beyond the stage, offering public discussion forums which explore the theatrical, cultural and social elements of our productions. Details about the post show events are on Theater J's website.

The remaining shows in Theater J's 2019-2020 season are Becoming Dr. Ruth and Compulsion, or the House Behind.

Anna Ziegler

Amber McGinnis

Andrew R. Cohen

Heather Lockard

Laura J. Eckelman

Matthew Nielson

Tessa Klein, Jamie Smithson, Alexander Strain, Dina Thomas, Kathryn Tkel

Anthony O. Bullock

February 19 - March 15, 2020

Wednesdays and Sundays at 7:30 PMSundays and select Saturdays at 2:00 PM

Thursdays, select Fridays, and Saturdays at 8:00 PM

Wednesday matinees January 22 & 29 at 12:00 PMOpen Captioned performance Sunday, March 8 at 7:30 PM

$39-$69Purchase online at http://www.theaterj.org

202-777-3210 or email theaterj@theaterj.org.Discounts for groups of 10+.

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THE WANDERERS BY Anna Ziegler to Have its DC Debut at Theater J - Broadway World

Honors, happenings, comings & goings January, 2020 – The Jewish News of Northern California

Posted By on January 24, 2020

HonorsRita Semel

Longtime Jewish community leader Rita Semel will be honored on Feb. 4 at the Institute on Agings 37th annual fundraising event, Dinner la Heart, at the St. Francis Yacht Club in San Francisco. Semel, 98, was director of the S.F.-based Jewish Community Relations Council, is a founding member and past chair of the San Francisco Interfaith Council and trustee emerita of the Graduate Theological Unions board of trustees. She was also a reporter and editor at the Jewish Bulletin, as this publication formerly was known. Semel is a longtime friend and supporter of Dr. Lawrence Feigenbaum, founder of the nations first adult day health program at Mount Zion Hospital. This program eventually became the Institute on Aging, now San Franciscos largestnonprofit servingthesenior community.

Stephanie Levin, chief engagement and innovation officer at the Peninsula JCC in Foster City, is one of 15 Jewish professionals nationwide selected for the Wexner Field Fellowship. The Wexner Foundation program provides fellows with ongoing professional development through in-person gatherings with other fellows and virtual meetings. Levin was PJCCs camp director from 1999 to 2002 and returned in 2007 in her current role. She has also worked at Berkeley Hillel and JCCSF.

Philanthropist Bonnie Tenenbaum received the David Waksberg Award for Sustained Impact in Jewish Education from Jewish LearningWorks during a luncheon at the recent Elevate: Inspiring New Paths in Jewish Education conference. Tenenbaum was recognized for her outstanding leadership and commitment to improving Jewish education in our community. The new award was established to honor David Waksberg, Jewish LearningWorks outgoing director.

Congregation Beth David in Saratoga received one of the Solomon Schechter Awards from the United Synagogue of Conservative Judaism on Dec. 9 during the 20/20 Judaism convention in Boston. The awards recognize initiatives that shape the authentic and dynamic experience of Conservative Judaism. Beth David was one of four synagogues recognized in the Kehilla (Sacred Community) category. The synagogue won for Rabbi Jaymee Alperts moving meditation service, which combines hikes in the woods with elements of a traditional Shabbat morning service.

Jared Saal, a seventh-grader at Gideon Hausner Jewish Day School in Palo Alto, has qualified for the United States National Junior Olympics in cross-country on Dec. 14 in Madison, Wisconsin. Saal placed 45th out of 387 young runners from across the country. He is the son of Susan and Nate Saal and grandson of Harry and Carol Saal, all of whom are very active in the Bay Area Jewish community.

Chabad of North Peninsula held its siyyum hashas on Jan. 12. The siyyum is a global celebration of the completion of the 7-year Daf Yomi (Daily Page) cycle, in which Jews all over the world study every page of the Talmud, one page per day. About 250 people attended the event, which included a festive meal, study, personal testimonies and a performance by the popular Maccabeats a cappella group. Chabad of North Peninsula executive director Rabbi Yossi Marcus and community member Bobby Lent both completed Daf Yomi, studying together. If I can do it, you can do it. Pick a tractate and study it, beginning to end, ideally with a study partner, Lent told the crowd. The keynote speaker was Rabbi Ephraim Mintz, executive director of Chabads Jewish Learning Institute. Rabbi Reuven Goldstein of Cupertino Chabad showed off selections of his private Talmud collection, including a volume of the first printed edition of the Talmud from the 16th century.

Jewbilee SFs 23rd annual Latke Ball took place Dec. 24 at nightclub 1015 Folsom in San Francisco. It featured music from DJ Iceman, a silent disco lounge, photo booth, latke bar, VIP lounge with open bar and a menorah lighting. J. was the official media sponsor.

Mayor London Breed has appointed Bob Tandler as the new chair of the San Francisco-Haifa Sister City Committee. Tandler has previously served on the boards of the S.F.-based Jewish Community Federation, San Francisco Hillel, Berkeley Hillel, JCCSF, Jewish Community Relations Council and the S.F. General Hospital Foundation. The outgoing chair is Arthur Wachtel. [Wachtels] commitment to the committee has been paramount to its success, S.F.-based Israeli consul Shlomi Kofman said in a press release. Kofman highlighted Wachtels role in organizing the late Mayor Ed Lees visit to Israel in 2016. Tandler is the perfect fit for this role and will bring us into the next stages of international cooperation, Kofman added.

Rabbi Jeremy Morrison has been selected as the next senior rabbi of Congregation Beth Am in Los Altos Hills. He will succeed retiring Rabbi Janet Marder. Morrison is leaving his current position as director of HAMAQOM|The Place, formerly Lehrhaus Judaica.

Jonathan Bernstein has left his position as executive director of the San Francisco Bay Area region of the Friends of the Israel Defense Forces. Together in the past seven years, we increased donations in the San Francisco Bay Area region from $575,000 to over $2,500,000, he wrote in an email to local FIDF supporters. Our local community is now doing its part to comfort the bereaved, heal the wounded, embrace the lone soldiers and support the educational goals of those who put their lives on the line for all of us.

Zvi Weiss will step down as head of school of Yavneh Day School in Palo Alto to become head of school at the San Diego Jewish Academy in San Diego. Weiss previously served as director of childhood and family education at the Oshman Family JCC in Palo Alto.

Kehillah Jewish High School in Palo Alto has selected Daisy Pellant as its new head of school. She will replace Rabbi Darren Kleinberg, who has served in the position for seven years. Pellant has a Ph.D. in developmental psychology from the online institution Capella University. Dr. Pellant shares the Boards passion for Kehillahs powerful commitment to preparing young people to be leaders and critical thinkers in a rapidly changing world through a program with timeless Jewish ideas and values at its core, board chair Roger Rosner wrote in an email to Kehillah parents. I am both excited and humbled to introduce myself as the new Head of School for Kehillah Jewish High School, Pellant said in the same email. I was initially drawn to the description of Kehillah as a unique offering within the Silicon Valley educational landscape, balancing academic excellence with holistic support.

Elizheva Hurvich will step down as youth and family education director at Congregation Netivot Shalom in Berkeley at the end of the school year. When I took the position, I stepped into a full-time role on a part-time basis. I simultaneously started Rabbinical studies with the intent of balancing work, studies, and parenting a young child, Hurvich wrote in an email to congregants. Given the demands of the job, I have found it requires a full-time commitment, which is not sustainable for me at this time. Said Netivot Rabbi Chai Levy in the same email, We thank her for her hard work and passion, and we are grateful that she will stay with us through the end of the school year. We are fortunate to have had Elizheva with us these two years to breathe new life into our youth and family programming.

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Honors, happenings, comings & goings January, 2020 - The Jewish News of Northern California

Best books of 2019 – The Jerusalem Post

Posted By on January 24, 2020

As time goes on, I find that my reading is narrowing to books on Israeli and Jewish matters, including Torah commentary; with fewer novels and less general history and politics. There is only so much territory one can cover!Last January I published a list of new (2018) Jewish/Israeli books that I was reading, from an eclectic group of authors like Einat Wilf, Gil Troy, Yossi Klein Halevi, Yoram Hazony, Aviad Hacohen, Yael Ziegler, Kira Sirote and rabbis Uriel Eitam, Binyamin Tabory and Eitam Henkin.Here are my recommended 2019 books.#IsraeliJudaism: Portrait of a Cultural Revolution, by Shmuel Rosner and Camil Fuchs (JPPI). An innovative study that explains the blended Israeli-Jewish identity that is becoming the majority culture in Israel; both traditional and modern, rooted in religion but also anchored in liberal Zionist nationalism.We Stand Divided: The Rift Between American Jews and Israel, by Daniel Gordis (Ecco). The author asks: How can American Jews possibly connect on a deep level with Israeli society (where vibrant new strains of national-traditional and spiritual identity are developing, as above) when in the US they have lost a sense of peoplehood and commitment to religion, and instead assumed an identity that is focused on little but progressive politics?The New American Judaism: How Jews Practice their Religion Today, by Jack Wertheimer (Princeton). Based on 160 interviews with rabbis of all stripes, this book really should be named How American Jews Dont Practice Judaism Today. It is a requiem for a once-vibrant Jewish community, which now is running away from Jewish study, ritual and core beliefs (such as belief in God!), and replacing this with social action for gay and immigrant rights, and airy-fairy love-in meditations, intersectional-izing and tikkun olam-ing itself to death.How to Fight Anti-Semitism, by Bari Weiss (Crown). The New York Times columnist shows how antisemitism now finds a home in the US in identity politics and the reaction against identity politics, in the renewal of America First isolationism and the rise of one-world socialism, and in the spread of Islamist ideas. A powerful wake-up call against complacency, and a plea to save liberal democracy.Fight House: Rivalries in the White House, from Truman to Trump, by Tevi Troy (Regnery History). A fast and fascinating read with deep insight from a presidential historian and aide which demonstrates that good old fashioned rivalries are the norm, not the exception; that such rivalries often lead to policies contrary to presidential and national intention; and that the Trump administration isnt the worst of them in this regard.Rise and Kill First: The Secret History of Israels Targeted Assassinations, by Ronen Bergman (Random House). A well-researched and comprehensive review from Hagana times to the eliminations of Imad Mughniyeh in 2008 and Mahmoud Al-Mabhouh in 2010. Provides perspective on the recent US strike against Qasem Soleimani.Shadow Strike: Inside Israels Secret Mission to Eliminate Syrian Nuclear Power, by Yaakov Katz (St. Martins). This book, written by The Jerusalem Posts editor-in-chief, reads like a spy thriller and offers valuable insight into the dynamics of the US-Israel defense alliance.Exile: Portraits of the Jewish Diaspora, by Annika Henroth-Rothstein (Bombardier). This intrepid Swedish-Jewish journalist weaves together sweeping historical narratives and personal experiences to show how Jews from Iran to Finland (and Cuba, Turkey, Colombia, Tunisia, Morocco, Siberia and Uzbekistan) have persevered while preserving Jewish lore and culture.Dust and Heaven: A History of the Jewish People, by Asael Abelman (Hebrew: Dvir and The Tikvah Fund). A bold attempt to cover the grand sweep of Jewish history from Biblical times to today, with a conservative and nationalist lens that emphasizes continuous Jewish scholarship and ceaseless yearning for Zion and the Messianic era.The Ruling Party of Bagatz: How Israel Became a Legalocracy, by Simcha Rothman (Hebrew: Sela Meir). A shocking study of the Supreme Courts gross over-interventionism in setting Israeli government policy from justices Yitzhak Zamir to Esther Hayut. A call for re-balancing power between the court and the Knesset.Shalom Rav, by Shalom Rosner (Koren). Inspirational insights on the weekly Torah readings with citations from classical scholars, hassidic and modern thinkers, and current luminaries edited by Rosners student, Marc Lesnick.The Person in the Parasha, by Tzvi Hersh Weinreb (Koren). Advice for ethical and spiritual growth from a prominent community rabbi and clinical psychotherapist. Addresses a wide spectrum of human emotions and situations, including optimism, grief, integrity, bullying, conformity, conflict, envy, aging, parenting, leadership and more.Honeycombs: The Amidah, by Reuven P. Bulka and Rikki Bulka Ash (Ktav). A commentary on Jewish prayer through the lens of rabbis Yonasan Eybishitz (the Yearot Dvash) and Yosef Hayyim of Baghdad (the Ben Ish Hai). The upshot: One must give to God (good deeds and honesty) not just request things from him.Two High Priests: Rav Tzadok and Rav Kook, by Chaim Yeshayahu Hadari (Hebrew: Pri Hadar). A collection of essays by the late Yeshivat Hakotel dean on the mystical and nationalist thought of rabbis Tzadok Hacohen of Lublin and Abraham Isaac Kook of pre-state Israel. A study partner is recommended for this highbrow tome.Jacob: The Story of a Family, by Jonathan Grossman (Hebrew: Herzog/Tevunot and Yediot/Chemed). Intricate literary analysis of 27 chapters in Genesis with careful attention to story structure and key words showing that Jacobs struggles mirror those of Abraham but without direct Divine guidance along the way. (Read Grossmans superb commentary on Esther, Scroll of Secrets before Purim!)The Talmud in a Nutshell, by Uri Brilliant (Hebrew: Kinneret, Zmora, Dvir). This indeed brilliant Daf Yomi teacher, who lectures daily to thousands of students via digital apps and the telephone, teaches the first page of each Babylonian Talmud tractate, illustrating the principles in each section. A great way to taste the Talmud.I Find You Seeking Me, by Haim Sabato (Hebrew: Yediot/Chemed). Free-flowing and poetic discourse on aspects of Jewish faith by a yeshiva dean who is also a celebrated literary author. Worth reading for its elegant, soaring prose.Watch for Morality: Restoring the Common Good in Divided Times, by Rabbi Lord Dr. Jonathan Sacks (Hodder & Stoughton, forthcoming in March 2020), who is clearly the most profound expositor of Jewish thought today.The author is vice president of the Jerusalem Institute for Strategy and Security, jiss.org.il. His personal site is davidmweinberg.com.

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Best books of 2019 - The Jerusalem Post

Graphologist and Rabbi Gives Insight by Analyzing Handwriting Detroit Jewish News – The Jewish News

Posted By on January 24, 2020

Featured photo courtesy Rabbi Lazewnik

If you write a letter to Rabbi Baruch Lazewnik, be warned: He can learn personal things about your history, upbringing and personality just from looking at your handwriting.

Lazewniks interest in graphology started when he was 19. He met Rabbi Chaim Lifshitz, a noted graphologist in Israel, and was amazed at the personal insights Lifshitz offered him. He was the one who saw in me a natural curiosity about people; he suggested I go into education or psychology, he said.

Instead, Lazewnik first emulated Lifshitz, studying graphology through the International Graphoanalysis Societys correspondence school in Chicago.

When he lived in Israel, he easily found work as a graphologist. Id look in the newspaper ads; any ad that asked for handwritten applications, Id write to them and tell them, Listen, Im not an accountant; Im a graphologist, and Id love to help you find someone who would be perfect for you.

His career took off. He also worked for CO-OP, Israels largest supermarket chain, helping them weed out workers by looking for signs of laziness or dishonesty in their handwriting.In 2000, Lazewnik relocated to Farmington Hills and discovered, unlike throughout Europe, graphology is not considered a trusted science in the United States. He has been teaching Talmud fulltime at Frankel Jewish Academy ever since.

Knowing his history and that hes authored Handwriting Analysis: A Guide to Understanding Personalities (Whitford Press, 1990), Lazewniks students always beg nudnik him to analyze their handwritings.

One student, Alex Adler, 25, originally of West Bloomfield, had his handwriting analyzed before he graduated.

Rabbi Lazewnik looked at my writing and said I need more balance; in other words, I needed to become more conscious about prioritizing. He even told me to practice drawing figure 8s, because he said handwriting can influence the personality and the personality can influence the handwriting, Adler said.

How does he do it?

Its all about how the pen moves on the paper. Is it flowing and smooth, or jerky with unnecessary stops and starts? Is the writer pushing the pen hard onto the paper or not? Is it rhythmic or angular? Lazewnik explained.

Hes equally fascinated by signatures.

Trumps is very angular; he doesnt back off from confrontation; he probably even likes it. Hes tough.

Lazewnik has many unusual anecdotes. Once, some handwritten nasty graffiti was discovered in the bathroom stalls in a Jewish day school. Lazewnik was called in to find the culprit. Its not always easy with little kids, but after carefully studying handwriting samples of some possible students, I figured out who did it. I told the principal, Ill only tell you who did it if you deal with him gently because hes not a bad kid. Turned out the kid was the oldest in a large family and had been feeling neglected.

Lazewnik was also in touch with Hawaiian graphologist Kimon Iannetta and helped her write some of the biographies of criminals in her book, Danger Between the Lines: A Reference Manual for the Profiling of Violent Behavior. Lazewnik has studied handwriting samples of offenders in the prison system. You can see the violence in their writings; its frightening, he said.

These days, Lazewnik still occasionally analyzes handwriting samples and charges $100 for his time. He sees couples who are planning to get married. Some people have asked him to even analyze the prospective parents-in-laws handwriting in the hope of warding off future conflict!

In such cases, he points out where people are similar and where there may be differences in personality. Clients decide what to do with that information.

Opposites usually do better if they can respect each other, Lazewnik said. Its always more helpful in terms of growth when there are differences between people.

JN Contributing Writer Rochel Burstyn gave Rabbi Baruch Lazewnik a sample of her handwriting and a quick sketch of a tree.

His analysis: Note the clear spacing between the words and lines this suggests the writer is an organized person.

Sometimes when people write, their letters are connected to the next letter in words. Here, for example, you can see the simplified and efficient connection of the r and e in the word here in the last line. This can indicate a quick, efficient and common-sense approach to life. Theres not much wasted energy here.

This particular tree is pretty and garnished with flowers, suggesting that the person has an appreciation for aesthetics. Lack of branches and empty space can mean that the writer has lots of potential to sprout new creations.

Like the handwriting, the tree drawing is balanced and proportional. This person is reasonable, mostly agreeable and consistent.

Read the rest here:

Graphologist and Rabbi Gives Insight by Analyzing Handwriting Detroit Jewish News - The Jewish News

Synagogue service times – Week of January 24 | Synagogues – Cleveland Jewish News

Posted By on January 24, 2020

Conservative

AGUDATH BNAI ISRAEL: Meister Road at Pole Ave., Lorain. Mark Jaffee, Ritual Director. SAT. 10 a.m. 440-282-3307. abitemplelorain.com

BETH EL CONGREGATION: 750 White Pond Dr., Akron. Rabbi Elyssa Austerklein, Hazzan Matthew Austerklein. SAT. 9:15 a.m.; SUN. 8:30 a.m.; WED./FRI. 7:30 a.m. 330-864-2105. bethelakron.com.

BNAI JESHURUN-Temple on the Heights: 27501 Fairmount Blvd., Pepper Pike. Rabbis Stephen Weiss and Hal Rudin-Luria; Stanley J. Schachter, Rabbi Emeritus; Cantor Aaron Shifman. FRI. Inclusion Shabbat Service 6:30 p.m.; SAT. 9 a.m., 6 p.m.; SUN. 8 a.m., 6 p.m.; MON. 6:50/7:15 a.m., 6 p.m.; TUES.-THURS. 7/7:30 a.m., 6 p.m.; FRI. 7/7:30 a.m. 216-831-6555. bnaijeshurun.org.

MONTEFIORE: One David N. Myers Parkway., Beachwood. Services in Montefiore Maltz Chapel. Rabbi Akiva Feinstein; Cantor Gary Paller. FRI. 3:30 p.m.; SAT. Service 10:30 a.m. 216-360-9080.

PARK SYNAGOGUE-Anshe Emeth Beth Tefilo Cong.: Park MAIN 3300 Mayfield Road, Cleveland Heights; Park EAST 27500 Shaker Blvd., Pepper Pike. Rabbi Joshua Hoffer Skoff, Rabbi Sharon Y. Marcus, Milton B. Rube, Rabbi-in-Residence, Cantor Misha Pisman. FRI. 6 p.m. (Park East); SAT. 9 a.m. (Park East), 5 p.m. (Park East); SUN. 8:30 a.m., 5:30 p.m. (both Park East); MON.-FRI. 7:30 a.m., 6 p.m. (both Park East). 216-371-2244; TDD# 216-371-8579. parksynagogue.org.

SHAAREY TIKVAH: 26811 Fairmount Blvd., Beachwood. Rabbi Scott B. Roland; Gary Paller, Cantor Emeritus. FRI. Kabbalat Shabbat 6 p.m.; SAT. 9 a.m.; SUN. Minyan 9 a.m. 216-765-8300. shaareytikvah.org.

BETH EL-The Heights Synagogue, an Independent Minyan: 3246 Desota Ave., Cleveland Heights. Rabbi Michael Ungar; Rabbi Moshe Adler, Rabbi Emeritus. SAT. Morning Service 9:15 a.m., Shabbat Morning for Learners 10:20 a.m. 216-320-9667. bethelheights.org.

THE SHUL-An Innovative Center for Jewish Outreach: 30799 Pinetree Road, #401, Pepper Pike. Rabbi Eddie Sukol. THURS. Toast & Torah at Corky & Lennys 8 a.m. See website or call for Shabbat and holiday service dates, times and details. 216-509-9969. rabbieddie@theshul.us. theshul.us.

AHAVAS YISROEL: 1700 S. Taylor Road, Cleveland Heights. Rabbi Boruch Hirschfeld. 216-932-6064.

BEACHWOOD KEHILLA: 25400 Fairmount Blvd., Beachwood. Rabbi Ari Spiegler, Rabbi Emeritus David S. Zlatin. FRI. Kabbalat Shabbat 5:13 p.m.; SAT. Shacharit 9 a.m., Study Group 4:15 p.m., Minchah/Maariv 5 p.m., Havdalah 6:17 p.m.; SUN. 7:30 a.m., Minchah/Maariv 5:20 p.m.; MON.-FRI. Shacharit 6:30 a.m., Minchah/Maariv 7:45 p.m. 216-556-0010.

FROMOVITZ CHABAD CENTER: 21625 Chagrin Blvd. #210, Beachwood. Rabbi Moshe Gancz. SAT. Morning service followed by kiddush lunch 10 a.m. 216-647.4884, clevelandjewishlearning.com

GREEN ROAD SYNAGOGUE: 2437 S. Green Road, Beachwood. Rabbi Binyamin Blau; Melvin Granatstein, Rabbi Emeritus. FRI. Kabbalat Shabbat 5:20 p.m.; SAT. Hashkama Minyan 7:45 a.m., Shacharit 9 a.m., Youth Minyan 9:30 a.m., Tot Shabbat 10:30 a.m., Rabbis Talmud Class 4:05 p.m., Minchah 5:05 p.m., Havdalah 6:15 p.m.; SUN. Shacharit 8 a.m., Minchah/Maariv 5:25 p.m.; MON. Shacharit 6:30 a.m., Minchah/Maariv 5:25 p.m.; TUES. Shacharit 6:40 a.m., Minchah/Maariv 5:25 p.m.; WED.-THURS. Shacharit 6:40 a.m., Minchah/Maariv 5:30 p.m.; FRI. Shacharit 6:40 a.m. 216-381-4757. GreenRoadSynagogue.org.

HEIGHTS JEWISH CENTER SYNAGOGUE: 14270 Cedar Road, University Heights. Rabbi Raphael Davidovich. FRI. 7:15 p.m.; SAT Morning Parsha Class 8:30 a.m., Morning Services 9 a.m., Minchah 30 minutes before sunset; SUN. 8 a.m., 15 minutes before sunset; MON.-THURS. 6:45 a.m., 15 minutes before sunset; FRI. 6:45 a.m. 216-382-1958, hjcs.org.

KHAL YEREIM: 1771 S. Taylor Road, Cleveland Heights. Rabbi Yehuda Blum. 216-321-5855.

MENORAH PARK: 27100 Cedar Road, Beachwood. Rabbi Howard Kutner; Associate Rabbi Joseph Kirsch. SAT. 9:30 a.m., 4:15 p.m.; SUN. Minyan & Breakfast 8 a.m. 216-831-6500.

OHEB ZEDEK CEDAR SINAI SYNAGOGUE: 23749 Cedar Road, Lyndhurst. Rabbi Noah Leavitt. FRI. Minchah 5:15 p.m.; SAT. 9 a.m., Minchah/Seudah Shlishit 5:05 p.m., Maariv 6 p.m., Havdalah 6:17 p.m.; SUN. 8 a.m.; MON.-FRI. Shacharit 7 a.m. 216-382-6566. office@oz-cedarsinai.org. oz-cedarsinai.org.

SEMACH SEDEK: 2004 S. Green Road, South Euclid. Rabbi Yossi Marozov. FRI. Kabbalat Shabbat at candlelighting; SAT. 9:30 a.m., Minchah at candlelighting. 216-235-6498.

SOLON CHABAD: 5570 Harper Road, Solon. Rabbi Zushe Greenberg. FRI. Kabbalat Shabbat 5:15 p.m.; SAT. Torah Study 9 a.m., Service 10 a.m., Minchah 1:30 p.m.; SUN. 8 a.m.; MON-FRI. 7 a.m. 440-498-9533. office@solonchabad.com. solonchabad.com.

TAYLOR ROAD SYNAGOGUE: 1970 S. Taylor Road, Cleveland Heights. FRI. Minchah 5 p.m.; SAT. Shacharit 9 a.m., Havdalah 6:23 p.m.; SUN. Shacharit 8 a.m., Minchah/Maariv 5:15 p.m.; WEEKDAYS Shacharit 7 a.m., Minchah/Maariv 5:15 p.m. 216-321-4875.

WAXMAN CHABAD CENTER: 2479 S. Green Road, Beachwood. Rabbis Shalom Ber Chaikin and Moshe Gancz. FRI. Minchah 5:20 p.m.; SAT. Shacharit 10 a.m., Minchah 5:15 p.m. Contact the synagogue for additional service times. 216-381-1770. waxmanchabadcenter@gmail.com.

YOUNG ISRAEL OF GREATER CLEVELAND: Hebrew Academy (HAC), 1860 S. Taylor Road; Beachwood (Stone), 2463 Green Road. Rabbis Naphtali Burnstein and Aharon Dovid Lebovics. FRI. Minchah 5:20 p.m.; SAT. Shacharit (Stone) 8/9 a.m., (HAC) 9 a.m., Minchah 5:05 p.m., Maariv 6:14 p.m., Motzei Shabbat 6:22 p.m.; Shacharit: (Stone) SUN. 7:15/8/8:30 a.m., MON. 6:30/7:40 a.m., TUES./WED. 6:45/7:50 a.m., THURS. 6:40/7:50 a.m., FRI. 6:45/7:50 a.m., (HAC) SUN. 7:10 a.m., MON. 6:30 a.m., TUES./WED. 6:45 a.m., THURS. 6:40 a.m., FRI. 6:45 a.m. WEEKDAYS Minchah 5:25 p.m. 216-382-5740. office@yigc.org.

ZICHRON CHAIM: 2203 S. Green Road, Beachwood. Rabbi Moshe Garfunkel. DAILY 6 a.m., 6:45 a.m. 216-291-5000.

KOL HALEV (Clevelands Reconstructionist Community): The Ratner School. 27575 Shaker Blvd., Pepper Pike. Rabbi Steve Segar. FRI. Kabbalat Shabbat 6 p.m.; SAT. Mindful Jewish Practice 9:30 a.m., Musical Shabbat Service 10:30 a.m., Zorim & Bonim Havdalah 5 p.m. 216-320-1498. kolhalev.net.

AM SHALOM of Lake County: 7599 Center St., Mentor. Spiritual Director Renee Blau; Assistant Spiritual Director Elise Aitken. 440-255-1544.

ANSHE CHESED Fairmount Temple: 23737 Fairmount Blvd., Beachwood. Rabbis Robert Nosanchuk and Joshua Caruso; Cantor Sarah Sager; Jordana Chernow-Reader, Rabbi-Educator. FRI. Shabbat Evening Service 6:15 p.m.; SAT. Torah Study 9:15 a.m., Lay-Led Shabbat Minyan 10:30 a.m., Shabbat Morning Service 11 a.m. 216-464-1330. fairmounttemple.org.

BETH ISRAEL-The West Temple: 14308 Triskett Road, Cleveland. Rabbi Enid Lader. Alan Lettofsky, Rabbi Emeritus. FRI. Service 7:30 p.m.; SAT. Torah Study 9:30 a.m., Service 11 a.m. 216-941-8882. thewesttemple.com.

BETH SHALOM: 50 Division St., Hudson. Rabbi Michael Ross. FRI. TBS Friday Night/Shabbat Retreat 6:30 p.m.; SAT. Movie Night 7 p.m. 330-656-1800. tbshudson.org

BNAI ABRAHAM-The Elyria Temple: 530 Gulf Road, Elyria. Rabbi Lauren Werber. FRI. Shabbat Service 7 p.m. 440-366-1171. tbaelyria.org

SUBURBAN TEMPLE-KOL AMI: 22401 Chagrin Blvd., Beachwood. Rabbi Allison Bergman Vann. FRI. Kol Nashim Womens Shabbat Kabbalat Shabbat Service (dinner with reservations to follow services) 6 p.m.; SAT. Torah Study 9:15 a.m., Shabbat Morning Service 10:30 a.m. 216-991-0700. suburbantemple.org.

TEMPLE EMANU EL: 4545 Brainard Road, Orange. Rabbi Steven L. Denker; Cantor David R. Malecki; Daniel A. Roberts, Rabbi Emeritus. FRI. Shabbat Service 6:15 p.m.; SAT. Parshat HaShavuah 9 a.m., Service 10:30 a.m. 216-454-1300. teecleve.org.

TEMPLE ISRAEL: 91 Springside Drive, Akron. Rabbi Josh Brown. Cantor Kathy Fromson. FRI. Service 6:15 p.m.; SAT. Torah Study 9 a.m., Morning Service 10:30 a.m. 330-665-2000 templeisraelakron.org.

TEMPLE ISRAEL NER TAMID: 1732 Lander Road, Mayfield Heights. Rabbi Matthew J. Eisenberg, D.D.; Frederick A. Eisenberg, D.D., Founding Rabbi Emeritus; Cantorial Soloist Rachel Eisenberg. FRI. 7:30 p.m. 440-473-5120. tintcleveland.org.

THE TEMPLE-TIFERETH ISRAEL: 26000 Shaker Blvd., Beachwood. Senior Rabbi Jonathan Cohen; Rabbi Roger C. Klein and Rabbi Stacy Schlein; Cantor Kathryn Wolfe Sebo. FRI. Kabbalat Shabbat 6 p.m.; SAT. Torah Study 9:15 a.m. 216-831-3233. ttti.org.

JEWISH SECULAR COMMUNITY: Unitarian Universalist Congregation of Cleveland, 21600 Shaker Blvd., Shaker Heights. jewishsecularcommunity.org.

THE CHARLOTTE GOLDBERG COMMUNITY MIKVAH: Park Synagogue, 3300 Mayfield Road, Cleveland Heights. By appointment only: 216-371-2244, ext. 135.

THE STANLEY AND ESTHER WAXMAN COMMUNITY MIKVAH: Waxman Chabad House, 2479 South Green Road, Beachwood. 216-381-3170.

This is a paid listing with information provided by congregations.

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Synagogue service times - Week of January 24 | Synagogues - Cleveland Jewish News


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