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Anti Zionism = Anti Semitism? | Yahoo Answers

Posted By on April 9, 2019

First of all, one of your premises is wrong. Anit-Zionism is not a significant force in the Jewish community. Almost all Jews are pro-Israel Zionists. There is a tiny, but very vocal, minority who are not Zionist because of religious reasons or are the singular person of Noam Chomsky. The falseness of your key premise makes your arguement falllicious, regardless of the thesis you're trying to prove.

Secondly, I'm not sure your thesis is not well enough stated to start to draw a conclusion. What is your thesis? Perhaps you've stated it at the conclusion, but the lack of a thesis statement at the start that matches your conclusion makes this very difficult reading. I had to search for your point. Please rewrite this in the form of a logical persuasive argument if you want to be taken seriously.

My answer to the question is:

There is no distinction between Zionism and Judaism. It is at once part of the Jewish identity and the Jewish expression of a modern widely recognized political value. The distinction sometimes made between the two is in itself a form of anti-Semitism, just as anti-Zionism is thinly disguised anti-semitism.

Judaism is not simply a faith. It is a covenant between an ethnic group, their G-d (and his law), and a peace of land. It is part of the identity of the Jewish people to belong to the land of Israel. Therefore, religious Zionism cannot be differentiated from Zionism in general. It is inclusion in this covenant that identifies someone as a Jew ethnically and religiously.

The modern political Zionism is a marriage of the Jewish religous belief that they belong to the land and the modern political aspirations of any nationality. If one agrees that any ethnic group is deserving of self determination inside a secure homeland, then one must recognize that Jews require such a homeland just at the Germans, Romanians, and even Kurds do. The religious bond to the land of Israel defines Jewish nationhood, just as the French define their nationhood much by their language.

The idea that Judaism can be separated from Zionism and Zionists criticized without criticizing the Jewish people or religion is one that is argued only by people who wish to use the separation to further their own political or racist goals. They wish to single out Jewish nationalism among all forms of nationalism for criticism they would not apply to any other group. The reason behind the special criticism is only anti-semitism. The distinction is only made because it is more palitable to criticise a political movement than an ethnic group. The separation is a fiction in the mind of racists.

Anti Zionism = Anti Semitism? | Yahoo Answers

Synagogue Facts for Kids |

Posted By on April 6, 2019

A synagogue is a place where Jews meet to worship and pray to God.

In Hebrew, a synagogue is called beit knesset, which means, a "house of gathering". The word "synagogue" comes from sunagoge, which is a Greek word. In a synagogue, Jews do the Jewish services, which are prayers, sometimes with special actions.

A synagogue will always have a big room for prayers. There might be some smaller rooms for studying. There will be some offices. There will also usually be a big room for special events.

The front of a synagogue faces towards Jerusalem in Israel. In the front is the holiest part of the synagogue, the Ark. This is a closet which has the Torah scrolls inside. The Torah scrolls have the holy writings of Judaism on them. The Ark usually has a curtain in front of it.

On top of the Ark is light which is always lit, called the Eternal Lamp. It is a symbol which means that God is always there.Every synagogue has a raised platform called the Bimah. The person who reads the Torah scroll stands there when he reads. The Bimah is either in the middle of the hall, or in front of the Ark.

In some synagogues men and women sit in different places. Some synagogues even have a short wall so that they can not see each other. This is so that the people will think about the prayers better.

Jews may call synagogues by different names. Many Orthodox and Conservative Jews living in English-speaking countries use the name "synagogue" or "shul." Jews who speak Spanish or Portuguese call synagogues esnoga. Some Jews call the synagogue a temple.

Jewish worship does not have to be carried out in a synagogue it can be wherever ten Jews are. Some synagogues have a separate room or torah study, this room is called the beth midrash meaning house of study assemble. Jewish worship can be done alone or with less than ten people assembled together as well.

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Anti-Defamation League shows increase in anti-Semitic …

Posted By on April 6, 2019

Vandals spray painted a pair of Nazi flags and iron crosses on the property of Congregation Shaarey Tefilla in Carmel, Ind., in late July 2018. U.S. Attorney Josh Minkler said arrests have been made in the case. Dwight Adams,

Vandals painted a Nazi flag on a garbage bin shed at Congregation Shaarey Tefilla on West 116th Street in Carmel, Ind.(Photo: Justin Mack / IndyStar)Buy Photo

Anti-Semitic and extremist activity is on the rise throughout the U.S., and the trend is clear here in Indiana.

The Anti-Defamation League, which tracks anti-semitic activity across the country, reported that in 2017, therewas a 57 percent increase in incidents with an anti-Jewish bias from 2016.

The league'sH.E.A.T. Map, which stands for Hate, Extremism, Anti-Semitism and Terrorism," isan interactive map tracking extremist and anti-Semitic events across the country, culled from media reports, government documents, victim reports and more.

Synagogue shooting: Indianapolis faith leaders call for unity, vigilance after synagogue shooting

Indy Jewish council:: Anti-Semitism is infecting 'all layers of our society'

In Indiana, 34 events are documented on the map from 2017 through April 2018.In 2016, there were nine.That's in contrast to the three events reported from2010 to 2015.

Allison Rosenfeld, associate regional director for the Anti-Defamation League, said she believes "100 percent" that this number is actually much larger, but Indiana's lack of hate crime laws contributes to fewer reports. Indiana is one of only five states without hate crime legislation.

In July, afteranti-Semitic graffitiwas found on the Congregation Shaarey Tefillain Carmel, Gov. Eric Holcomb called for Indiana lawmakers to pass hate crime legislation.

"There's no question in my minds that more incidents are happening than being reported," Rosenfeld said. "Peoplejust aren't reporting them... and it's possible that law enforcement doesn't know how to handle them."

The map isn't updated in real-time, so the numbers for the rest of 2018 won't be includeduntil next year. The map doesn't include the incident at Shaarey Tefilla.

Rosenfeld said harassment and vandalism tend to be the biggest categories. Fifteen of the events in Indiana from 2017 to April 2018are identified as anti-Semitic incidents, which includeharassment, vandalism and bomb threats. Some examples include:

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The next most frequent incident is white supremacist propaganda, such as thedistribution of neo-Nazi and alt right flyers and material. Two reported events were extremist murders.

In Indianapolis, there werenine incidents reported in 2017 through April 2018. Two were white supremacist events: In March 2017, individuals associated with the Vinlander's Social Club and American Guard participated in a "Make America Great Again" march, and in June 2017, members fromIdentity Evropa joined the "March Against Sharia." These organizations are identified as hate groups by the Southern Poverty Law Center.

Rosenfeld said the rise in incidents in the Midwest has been much higher than the national average, with an increase of 112 percent in 2017.

"Generally the ADL has seen that these peoplewho are originally on the fringe are now more mainstream, and these incidents are increasing," she said. "Anti-Semitism is happening everywhere."

Rosenfeld hopes more people start reporting incidents, so the data can be more accurate.

"Our main goal in thinking about hate crime legislation is tobe encouraged to report it, not only anti-Semitic incidents, but any of discrimination and hate," she said. "People want to be speaking about these things in school with children, and get information about who we can move forward from something like this."

View the H.E.A.T. Map

Kellie Hwang is a reporter at IndyStar. You can email her at Follow her on Twitter: @KellieHwang.

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YIVO | Karlin-Stolin Hasidic Dynasty

Posted By on April 6, 2019

The first Hasidic sect established in Lithuania, and one of the major protagonists in the historic feud between the Hasidim and their rabbinic opponents, the Misnagdim. The founder of the Karlin-Stolin dynasty was Aharon ben Yaakov (17361772), known by generations of his followers as Aharon ha-Gadol (Aaron the Great). A disciple of Dov Ber, the Magid of Mezritsh, he founded a Hasidic prayer house in Karlin, a suburb of Pinsk, in 1762, whose devotees disseminated his teachings throughout Belorussia and Lithuania, including in the cities of Minsk and Vilna. The rapid dissemination of Hasidism by the disciples of Aharon of Karlin is what initially aroused the ire of the establishment rabbis (eventually known as the Misnagdim) who, in the early 1770s, began a vociferous campaign against the Karliners, as Hasidim were often referred to in the early Misnagdic polemical literature.

Aharon of Karlin is best known for his personal asceticism and for the mystical nature of his prayers. The bizarre histrionics performed during the Karliner Hasidims ecstatic prayers proved particularly irritating to Misnagdim, who banned attendance at their synagogues and condemned their mannerisms during worship. Although he published no works, Aharon left a highly influential ethical will, along with azharot (warnings) concerning the proper worship of God, which was reprinted in later Karliner publications. His Sabbath hymn, Yah ekhsof noam Shabat (God, I Yearn for the Joy of the Sabbath), included in many Hasidic prayer books and set to more than 20 different melodies, is sung on Friday evenings in a variety of Hasidic courts to this day. The eighteenth-century memoirist Salomon Maimon has a vivid passage in his memoirs on the young charismatic leader.

Aharon was succeeded by his closest disciple, Shelomoh ben Meir ha-Levi of Karlin, who became the undisputed leader of Lithuanian and Belorussian Hasidism for 20 years after Aharons death. Renowned, as was his master, for his intense worship of God, which often occupied him for much of the day, Shelomoh established what became known as the Karlin form of prayer, characterized by its ecstatic form and temporal length. In 1786, Shelomoh was obliged to leave Karlin and moved to Ludmir in Volhynia. He died from gunshot wounds inflicted by a Russian soldier.

After Shelomohs death, the leadership of Karlin Hasidism reverted to Aharons son, Asher Perlov (17651826), who had attracted followers of his own in nearby Stolin during Shelomohs lifetime. Revered by his followers as a miracle worker and despised by the Misnagdim precisely on account of such supernatural claims, Asher had been excommunicated by one of the most vociferous rabbinical opponents of Hasidism, Avigdor of Pinsk, resulting in his banishment from Karlin to elechw, Poland; he eventually returned to Lithuania and settled in Stolin. As a consequence of the denunciations of the Misnagdim, Asher was jailed by the tsarist authorities in 1798. After he was released from prison he returned to Karlin around 1800 and remained there until his death in 1826. Although Ashers experiences of persecution by the Misnagdim, along with the resulting imprisonments, were common to that of the other major Hasidic leader in the region, Lubavitch founder Shneur Zalman of Liady, Asher dissociated himself from Shneur Zalman during the latters protracted dispute with Avraham Kalisker.

Aharon (II) Perlov of Karlin (18021872) succeeded Asher, and it was during his exceptionally long rule, which began in 1826, that Karliner Hasidism experienced the height of its growth and popularity in both Lithuania and Volhynia. Aharon composed the classic compendium of Karliner Hasidism, Bet Aharon (1875), which includes his own homilies on the Torah along with the teachings, ethical wills, and letters of his ancestors. In 1864, Aharon II, like Asher before him, was obliged to move his court to Stolin. (He had become embroiled in a dispute with the wealthy Lurie family.)

For exactly one year following Aharon IIs death eight years later, his son Asher II (d. 1873) was the Karliner rebbe. His untimely death left the Karliner Hasidim with no heir to the leadership beside his four-year-old son, Yisrael (18691921). Nonetheless, the Hasidim appointed the child the Yenuka fun Stolin (the child tsadik of Stolin), and he ultimately grew to be a highly effective and widely respected leader, particularly during the challenging interwar period. Among Yisraels achievements was that, despite the circumstances of his initial rise to leadership, he eventually earned the admiration of the Misnagdim, effectively ending their century-long feud with the Karliner Hasidim. Although, like most Hasidic leaders, Yisrael was an opponent of Zionism, he supported settlement in the Land of Israel by his followers.

Following Yisraels death, the leadership of Karlin-Stolin Hasidism was divided among his four sons, with the eldest, Mosheh, becoming the rebbe in Stolin. Moshehs brothers became rabbis in other Karlin-Stolin communities: Avraham-Elimelekh in Karlin itself; Yoanan in Lutsk, Volhynia; and Yaakov in Brooklyn, New York. Mosheh (d. 1942) and Avraham-Elimlekh (d. 1943) both died during the Holocaust; Yoanan escaped by fleeing to the Soviet Union and lived anonymously in Germany for a year after the wars end. In 1946, Yoanan immigrated to Palestine, where he lived in Haifa as the Stolin-Karlin rebbe. In 1950 he moved to the United States, where he died in 1955. The leadership of Karlin-Stolin Hasidism was inherited by Barukh Meir Yaakov Shoet (the maternal grandson of Yoanan)first in Brooklyn, and, since 1991, in Jerusalem.

The offshoots of Karlin-Stolin Hasidismthe Ludmir and Sambor Hasidic dynastieswere led by the descendants of Shelomoh of Karlin, beginning with his sons Mosheh of Ludmir (d. 1829) and Dov Ber of Tultshin (d. 1833). There are Sambor rebbes today in the Bronx, New York, and in Buenos Aires.

Aryeh Avatii and Yoanan Ben Zakai, eds., Stolin: Sefer zikaron (Tel Aviv, 1952); Kovets Bet Aharon ve-Yisrael (Jerusalem, 1985 ), in-house journal of the Karlin-Stolin Hasidim in Israel, publishes important studies and documents related to the history of the movement; Mordechai Nadav, Kehilat Pinsk ben asidut le-hitnagdut, Tsiyon 34 (1969): 98108; Mordechai Nadav, Toldot kehilat Pinsk, in Pinsk, vol. 1, pt. 1, pp.148194 (Tel Aviv, 1973); Wolf Zeev Rabinowitsch, Lithuanian Hasidism from Its Beginnings to the Present Day (London, 1970); Yaakov Yisraeli, Bet Karlin-Stolin (Tel Aviv, 1981).

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YIVO | Karlin-Stolin Hasidic Dynasty

The Lefts Favorite Dirty Word: Zionism Tablet Magazine

Posted By on April 3, 2019

Zionism was not always a dirty word for leftists. Communists and socialists alike supported the creation of Israel in 1948, denouncing the neofeudal Arab regimes that tried to destroy the new Jewish state. At the same time, some leftist thinkers, many of them Jews, were ambivalent about Zionism, even in the wake of the Holocaust.

In her new book,The Lions Den: Zionism and the Left from Hannah Arendt to Noam Chomsky, Susie Linfield provides a stunningly cogent account of how Jewish nationalism has troubled leftist thought from the foundation of Israel until today. Like The Cruel Radiance, Linfields earlier book on photography and politics, The Lions Den is compulsively readable and nearly always persuasive. She says correctly, there is no other issue, either foreign or domestic, that is debated in such rancid tones as the sinfulness of Zionism and Israel.

Yet Linfield, a leftist Zionist, insists that she is not an oxymoron or an archaism. In Israel, one can find plenty of people like her, who believe that Palestinians should have a state yet are stubbornly unwilling to commit national suicide in order to ensure that goal. Only in the case of Israel is the eradication of an extant nation considered a progressive demand, she writes. The universes of alternate facts and bizarro-world perspectives that Linfield so adeptly portrays can only be explained by larger, governing fantasies about what Jews are and what they ought to be.

Linfield argues that Israel is the Rorschach test of the left: You see what you want to see. Her test cases, along with Arendt and Chomsky, include Arthur Koestler, I.F. Stone, Maxime Rodinson, Isaac Deutscher, Albert Memmi, and (the only non-Jew in the bunch) Fred Halliday. Her thinkers have much in common. Koestlers, Deutschers, and Rodinsons families were murdered in Auschwitz. Albert Memmi suffered from anti-Semitism growing up in Tunisia, as did Arendt in Germany. All had a sense of the threats facing the Jewish people. Yet many of them retreated from the facts of Israels conflict with the Arab world, even blaming Israel for that conflict, in ways that ranged from flagrantly self-contradictory to apocalyptic.

Arendt argued for a Jewish right to Palestine and insisted that Zionism was neither imperialist nor colonialist. She wrote that whatever riches [Palestine] possesses are exclusively the product of Jewish labor. In May 1948 she called Zionism the great hope and the great pride of Jews all over the world. Yet, she also bizarrely predicted that establishing the State of Israel would mean death for the Jewish homeland; in fact, it meant life.

Arendt desperately didnt want Israel to be a sovereign state. The Israel she favored would be a protectorate under a British or European commonwealth. In constructing this fantasy, Arendt ignored the fact that the Jews, the Arabs, and the British all vehemently rejected such an arrangement (as Linfield notes, this might have been the only thing they agreed on). Moreover, the idea had been tried, with dismal results: Even with 100,000 troops the British Mandate had failed to stop Arabs and Jews from murdering each other.

Arendt often complained that Jews were (as she saw it) apolitical and fatalistic, suffering from history rather than making it. But as Linfield notes, Arendts arrogant purism was itself a version of the Jewish worldlessness she liked to condemn. Her nonsovereign nation of Israel would have meant the death of countless actual Jews. As Linfield writes, Arendts failure to realize this is incomprehensible, since in the 1930s and 40s she had tirelessly argued that Jews needed to take up arms in their own defense. When it came to the actual, post-1948 State of Israel, Arendt, the great supporter of the reality principle, Linfield concludes, retreated into political sentimentality and magical constructs.

In her Eichmann book Arendt took revenge on Israel for failing to subscribe to her political fantasy. She depicted Zionism as the Nazis helpmate, and the Nazis as pro-Zionist (her term). Arendt put Israel on trial along with Eichmann.

Arendts contempt for Israels supposedly barbarous Mizrahi Jews had zero to do with Eichmanns guilt. Her moralizing about the Judenrte was also notably irrelevant, and in places quite ugly.

Arendts problem wasnt, pace Gershom Scholem, her lack of love for the Jewish people. Rather, what emerges from her reactions and prejudices on the page is a profound incapacity to feel sympathy for the Shoahs actual victims, whom she wished to somehow indict for their unheroic impurity. The idea that suffering sometimes renders its victims impure is a piece of human psychology so basic that Arendts desperate wish to ward it off bodes ill for the rest of her political theorizing. Israel, like the dead of the Holocaust, was a reality, one that Arendt could never fully accept because it didnt meet the needs of her contrahistorical fantasy, which was connected to her inner life, but failed the reality test.

If Arendts personal history and pathologies often warped her accounts of Israel and the Jews, Arthur Koestler wrote even more wildly, with greater virulence. An enthusiastic Zionist prior to 1948, Koestler lived in Palestine and was Jabotinskys secretary in Vienna. In the 40s he followed Begins Irgun and compared Haganahism to Nazism and Stalinism. But Koestler turned away from the new Jewish nation.In 1948, on his last visit to Israel, he feared that the Jews accumulated psychic pus is threatening to flood the new state. (Koestler, one must add, lived in a glass house, psychic pus-wise.) Linfield notes that the fervently anti-Communist Koestler echoed a long line of Marxist thinkers who regarded the Jewish people as a reactionary, though occasionally heart-warming, anachronism that ought to disappear. Koestler thought he had produced the requisite abracadabra with his crackpot book The Thirteenth Tribe, in which Jews were revealed to be Khazars (take that, anti-Semites!) and therefore not real. Nevertheless, Jews have persisted to this day, living, working, and running a successful modern state, despite Arthur Koestlers claim that they are merely fictive.

Linfield moves on to the French communist student of Islam Maxime Rodinson, who defended the Zionist decision to create a home in Palestine, but added that in Arab eyes (as Linfield puts it) nothing can erase Israels original sin of existing, and therefore that every reaction to that sin is rational. Rodinsons idea of solidarity with the Arabs led him to the same kind of spineless idolatry he had formerly practiced at the altar of the Soviet Union. Terrorism was a reasonable, even inevitable, response to the mere existence of Israel, no matter who the Israelis were or what they actually did.

For Rodinson, being unhappy about being a Jew was the essence of being Jewishand even that unhappy essence would be better off withering away to nothing. Rodinson described assimilation as a gratifying process of liquidationan interesting choice of wordsthat was unfortunately stopped by Nazism and Stalinism, which led to a revival of interest in the archaic vestiges of Jewishness. Like Koestler, Rodinson believed that Jews themselves were mostly responsible for people hating them.

But Rodinson went one step further. He argued that Israel was responsible for Arab backwardness, since hatred of the Jewish state diverts much of the energy and resources of the Arab world from more constructive tasks.

Think that one through for a moment: By the mere fact of existing, Israelis were responsible for the weight of Arab suffering and backwardness, which were the products of Arab hatred of Israel. See?

Rodinson seems sadly au courant these days. Like our campus radicals, Rodinson saw Jews as aliens and colonial settlers, and tacitly blamed them for Arab efforts to push them into the sea. In his effort to humanize terrorism, Rodinson also lied repeatedly, claiming that the PLO had never envisioned the elimination of all Jews from Palestine. Surprisingly, though, Rodinson argued against the one-state solution and the Palestinian demand for the return of refugees. Like all Linfields cases, he was complicated.

Isaac Deutscher chose Trotsky over Rodinsons Stalin, but he, too, opposed Jewish nationalism. Deutschers finest hour came in 1954, when he saw the error of his earlier ways: If, instead of arguing against Zionism in the 1920s and 1930s I had urged European Jews to go to Palestine, I might have helped to save some of the lives that were later extinguished in Hitlers gas chambers, he admitted. The Jewish state was, he said, a historic necessity and a living reality. But Deutscher felt compelled to add, Still, I am not a Zionist. From a Trotskyist perspective, Zionism had to remain a historical error, and so theory yet again won out over evidence. Deutschers currently voguish idea of the non-Jewish Jew required that one had to declare oneself anti-Zionist in order to certify ones belonging among the true Jews, who werent Jewish: Israel, like religion, gave Jewishness too much substance, and the wrong kind of substance to boot.

Curiously, perhaps, Linfields chapters on Memmi and Halliday are less interesting than the more fraught cases, since these two got things right, in Linfields view. Halliday, in particular, was an acute critic of the Israeli occupation who still rebelled against the lefts embrace of a right of Palestinian return to Israel. Why was this revanchist demand viewed as progressive, he asked? An expert on Iranian politics, Halliday knew the role that hatred of Israel played in the Middle East. He wondered why willingness to compromise was seen as reactionary in leftist circles, so that Arafat was applauded when he walked away from a peace deal, and Hamas was preferred to the Palestinian Authority.

Likewise, I.F. Stone, an avowed Zionist, resisted arguments that Israel should disappear. As a young man he campaigned fervently for the Jewish homeland. Yet late in his career Stone defended Palestinian terrorism, in part because he couldnt imagine that Arafats PLO didnt want peace. It was this failure of imagination that he shared in common with Noam Chomsky: Both men embraced an idea of human nature and motivation that led them to paint Muslim radicalism as peaceful, and in particular dedicated to happy coexistence with Jews, if only Israel would stop oppressing them.

The Lions Den is especially good on Chomsky, who is for young people in particular still one of the worlds most influential sources on international politics. Chomsky is a very peculiar case. Though he opposes Boycott, Divestment and Sanctions (BDS), the Palestinian right of return, and the one-state solution, he regularly accuses Israel of moral depravity, opposes the Oslo Accords and calls the PAs security forces Vichy police. He advocates the breakdown of state authority in the Middle East, which he cheerfully calls the no-state solution, oblivious to the fact that such chaos hasnt worked out very well for the citizens of Syria, for example. Linfield supplies a long litany of Chomskys falsehoods about Israel and its enemies, among which the most laughable might be that Iran shares the international consensus on a two-state settlement.

Linfield seems unsure about the value of her famous thinkers, given their frequent traffic with facile, biased pseudohistory. And so she should be. The truth is that Deutschers adoring portrait of Trotsky is hardly less distorted than his feelings about Jewishness. The same is true for Chomsky on Pol Pots Cambodia. The same is true of Arendts writings on school desegregation (which she opposed).

One of the hardest lessons for leftists to learn is that their intellectual heroes can have feet of clay, just like the scorned propagandists of the right. Proclaiming men and women to be Great Thinkers is a dangerous game, especially when the Greats fail to observe basic rules of rational, fact-based argument. Abandoning the reality principle comes at a cost: Disenchantment with theories that bear no connection to observable reality can lead independent-minded thinkers toward the opposite political poles, where even bigger dangers may await them, and the rest of us.

Albert Memmi, who became a Zionist in response to Arab anti-Semitism in Tunisia, not to European prejudice, should probably have the last word. He realized that the lefts betrayals of the Jews were so extensive and recurrent that they were intrinsic to left politics rather than random aberrations. Just as when Memmi wrote, the lefts Jewish problem looks depressingly inevitable, and intractable.


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David Mikics is the author, most recently, of Bellows People: How Saul Bellow Made Life Into Art. He lives in Brooklyn and Houston, where he is John and Rebecca Moores Professor of English at the University of Houston.

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The Lefts Favorite Dirty Word: Zionism Tablet Magazine

Hasidic synonyms, Hasidic antonyms –

Posted By on April 3, 2019

One such potential factor emerges from recent advances in the study of the historical geography of Jewish Eastern Europe: the socio-geographical divide between the Hasidic and non-Hasidic (Mitnagdim) communities, to be factored with their religious, cultural, and institutional differences.The two Hasidic men in the photos are Yousef Rosenberg and David Weiss, Tamiz said.The second is Frank London, the virtuosic trumpet improviser of the Klezmatics, who is also one of Wood's secularist informers; he thus has little claim to insider status within Hasidic communities.If the Hasidic characters in francophone Quebecois writer Myriam Beaudoin's 2006 novel, Hadassa, are curious about what a non-Jewish person in Quebec does, thinks, and knows, the same sentiment could be said to exist tenfold in reverse, both within the book and outside of it.HASIDIC JUDAISM | FAITH | FAMILY | IDENTITY | CHOICES | ROMANCE | RACISMSo why would a Hasidic Jewish woman stock a store with clothes she can't wear?1700-1760) was the legendary founder of Judaism's mystical Hasidic movement.The rest of the two couple's children arrived from Buenos Aires, Argentina, where a Hasidic Jewish community had sheltered them for the past two years.God, love, authenticity, the Kaballah, and the coming of Moshiach (the Jewish messiah) are common themes for this Hasidic Jew-reggae-rap-rocker whose new album climbed to number one on the Billboard reggae chart.The son of Hasidic leader Reb Saunders, Danny looks to be his father's successor as spiritual leader or Tzaddik.Like the characters in I Am Forbidden, Anouk Markovits grew up in an ultra-orthodox Satmar Jewish community, an insular Hasidic sect.The 'Borat' star outraged Hasidic Jews in Jerusalem by wearing a camp version of their traditional costume.Speaking at the Cannes Film Festival as he promotes his new movie, The Dictator, Sacha revealed the danger he has faced in his controversial roles, and said: "A bunch of Hasidic Jews ran after me with rocks and I ended up hiding in a bathroom store.Summary: Jesse Eisenberg plays a Hasidic Jew from New York who gets lured in to being a drug mule in his latest film Holy Rollers.A state Supreme Court judge starting tomorrow is scheduled to rule on a motion to block the city from rezoning the so-called Broadway Triangle urban renewal area in Brooklyn, a 31-acre site that activists say has favored politically connected members of the Hasidic community in Williamsburg over African American residents of Bedford Stuyvesant.

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I Escaped Hasidic Judaism and Went From Living on the Streets …

Posted By on April 2, 2019

In June 2008, exactly three years after I got married, I decided to get a divorce. I didn't fall out of love with my wife. In fact, I never fell in love with her in the first place. I simply no longer wanted to have the life I had with her and everyone surrounding her.

My wife was a Hasidic Jew, and when I married her, so was I. But that was no longer the case. I was a 22-year-old man with a long beard and side curls (payes) and all the other markings of a Hasid, but I was an atheist. An atheist surrounded by Orthodox Hasidic Jews. Surrounded by their certainty, their food, their self-righteousness and their minivans.

I hated all of it, so I left and entered a world full of uncertainty and a broad spectrum of ideas about right and wrong.

I had no idea what I was going to do. I had no education beyond Jewish Talmudic studies. I had no friends outside of the Hasidic world beyond a few I met atFootsteps, an organization that supports Orthodox Jews attempting to escape. I had no marketable skill beyond being able to charm your pants off. I had never been on a date. I had never heard of The Beatles. And I thought, "May the Force be with you" meant "May God be with you."

After leaving the Hasidic world, I spent seven years in various stages of decay. I slept in a tent in Bushwick for several months, lived in a rented Volkswagen Jetta for as long as my credit card limit allowed and crashed with friends. I starved in the harsh street of New York City. When I used my last subway fare to make my way to my sister's (one of eleven siblings) house for leftovers from Shabbat meals, she wouldn't let me in the house because I was wearing jeans.

When I went on dates, I had nothing in common with the women. I knew nothing about their culture, and they knew nothing about mine. I thought all shiksas were prostitutes, and they thought all Hasidim were landlords and diamond dealers.

Let me answer some revealing questions about Hasidic Judaism. Does it withhold a broad education from their children in order to keep the children narrow-minded and uneducated? Yes. Does it vilify the outside world in order to keep its members from joining it? Definitely. Does it have a fear and/or doomsday element to it? Of course. Is there ex-communication for those who dare to leave? Oh yeah.

I still have not received anything past a 5th grade education. In fact, since I never attended a regular school, I don't actually know what a 5th grade education is -- I just picked a grade that seemed right. I don't know what algebra is; I know I can Google it but I wasn't made to care enough to do so.

For most of my life, I believed that all non-Jews hate us and want to kill us. I believed that all goyim are murderers, rapists, degenerates and dirty second-class citizens. Of course, they/we aren't but I was taught that in order to make the secular lifestyle less appealing. I was told horrible things would happen to me in this world and the "next world" if I leave. I was told I would end up a criminal or drug addict. Many members of my family refuse to speak to me to this day.

I have had to transition both out of Hasidism and transition into mainstream culture. I have had to find a replacement for the void left by the lack of community and warmth. I had to replace my family, my friends and my moral compass. It was hard leaving everything behind but it was even harder to find something to replace it all with.

Thankfully, as an actor, my professional community is very friendly and inclusive (albeit competitive). I've replaced my biological family with actors and Footsteps members. I have managed to date, to have my heart broken, to have broken some hearts and to grow because of all of it.

I get asked all the time: "Are you happy now?" The answer is an unequivocal, "Yes!" I have friends who love me for who I am, for who I was and for who I am trying to become.

Career-wise, it seems I have sought the path of most resistance, deciding to work in a field full of multi-talented human specimens with high cheekbones and jaguar physiques. I'm five foot seven inches, unathletic and have a heavy Yiddish accent. And yet, I've been getting work. My latest film, "Felix and Meira," just beat David Cronenberg at the Toronto International Film Festival for "Best Canadian Feature Film," and I won "Best Actor" at the Torino Film Festival. Next, I will appear in a recurring role in the upcoming season of "Transparent" on Amazon Prime.

But those achievements pale in comparison to the responses I get from people within the Hasidic community who have snuck out to go see the film. They have been yearning to break away but have been told that if they do, they will end up in jail or in rehab, and they believed it. But now, they can counter that with success stories like mine and those of others like me.

The Hasidic community isn't what it used to be even five years ago. With the Internet, every person has access to every flavor of every forbidden fruit his or her heart desires, including my story. It won't be long before the Empire falls. It might not fall completely, but it certainly will be forced to adapt to the 21st century.

The Empire won't go down easy. The Empire will strike back. For evidence, watch the comments section below.


Ultra Orthodox Jewish wedding

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I Escaped Hasidic Judaism and Went From Living on the Streets ...


Posted By on April 2, 2019


Date Signed: 4/1/2019 MARADMINS Number: 207/19

R 011545Z APR 19MARADMIN 207/19MSGID/GENADMIN/CMC WASHINGTON DC MRA MP//SUBJ/2019 NATIONAL JEWISH AMERICAN HERITAGE MONTH//REF/A/PUBLIC LAW 96-237/24APR80/JEWISH HERITAGE WEEK//REF/B/SENATE CONCURRENT RESOLUTION 73/16DEC05/AMERICAN JEWISH HISTORY MONTH//REF/C/HOUSE CONCURRENT RESOLUTION 315/14FEB06/AMERICAN JEWISH HISTORY MONTH//REF/D/JEWISH AMERICAN HERITAGE MONTH/JEWISHHERITAGEMONTH.GOV//REF/E/JEWISH AMERICAN HERITAGE MONTH/JAHM.US//REF/F/NATIONAL MUSEUM OF AMERICAN JEWISH MILITARY HISTORY/NMAJMH.ORG//POC/T. M. VELAZQUEZ/CIV/MRA (MPE)/TEL: COM 703-784-9371/TEL:DSN 278/EMAIL: THERESA.VELAZQUEZ@USMC.MIL//GENTEXT/REMARKS/1. Each May during Jewish American Heritage Month, our Nation takes the opportunity to reflect upon the past and ongoing contributions Jewish Americans bring to the success and growth of our Nation. This is the first time the Marine Corps will observe Jewish American Heritage Month. The 2019 observance theme for the Marine Corps is: Culture, History, and Tradition.2. Private Samuel (Marguilies) Gross (1891-1934) was born in Philadelphia, Pennsylvania. He received the Medal of Honor for his action taken while serving in 23rd Company attached to the USS Connecticut, at Fort Riviere, Haiti on 17 November 1915. Private Gross alongside his fellow Marines from the 5th, 13th, and 23rd Companies and sailor detachments from the USS Connecticut conducted an attack on Fort Riviere and engaged in a concentrated drive, which gradually closed in on the old French bastion. This effort severed all retreat avenues for the enemy Caco rebels. With a wall breach as the only available entrance into the fort, Private Gross was the second man to enter the breach during constant fire from the Cacos. Subsequently, Private Gross engaged in sustained hand-to-hand combat for a ten-minute period until the bastion was captured and the enemy resistance was overcome. Six Marines received the Medal of Honor for their actions at the decisive Fort Riviere battle including Dan Daly and Smedley Butler. Samuel Gross is currently the only Jewish Marine to receive the Medal of Honor.3. During World War II, over 500,000 Jewish Americans served in the Armed Forces in all ranks and grades. Numerous veteran soldiers, sailors, airmen, and Marines of Jewish heritage returned home to the United States and became evermore involved in shaping the vibrant character of our Nation. One such Marine Sergeant was acclaimed humorist Arthur Buchwald (1925-2007). Arthur Buchwald was born into an Austrian-Hungarian Jewish immigrant family and grew up in a Hebrew orphanage and several foster homes in New York. Influenced by the John Wayne film, To the Shores of Tripoli, he ran away at age seventeen to North Carolina intent on meeting a particular girl before joining the Marines. With a stolen pint of whisky, he recruited a vagrant to pose as his father and sign the enlistment papers. He served in the Pacific Theater as an ordnance man with VMF-113, 4th MAW on Engebi, at the northern end of Enewetak Atoll in the Marshall Islands. In addition to his regular duties, he edited the units newspaper entitled, The Human Comedy. After his enlistment, Arthur Buchwald eventually wrote political satire and commentary for the Washington Post as well as numerous books published from 1953 to 2006. He became the most widely syndicated newspaper columnist and received much esteemed professional recognition, yet he always maintained a high regard for the Marine Corps. Arthur Buchwald credited the Marine Corps for making him into a man, and he closely befriended his former Drill Instructor, Pete Bernardi.4. During this observance month, commanders are encouraged to recognize and celebrate the invaluable service and selfless contributions Jewish Americans, both military and civilian, give to our country and Corps. Commanders are further encouraged to conduct programs and promote participation in observance events within their commands and across their local communities.5. Release authorized by Brigadier General W. H. Swan, Division Director, Manpower Plans and Policy.//

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Jewish American Heritage Month 2019 – 01.-31.05.2019

Posted By on April 2, 2019

Jewish American Heritage Month is observed in May 2019. Jewish American Heritage Month is an annual recognition and celebration of Jewish American achievements in and contributions to the United States of America. It is observed annually in the U.S. during the month of May.

Depending on religious definitions and varying population data, the United States is home to the largest or second largest Jewish community in the world. In 2012, the American Jewish population was estimated at between 5.5-8 million, depending on the definition of the term.

President George W. Bush announced that May would be Jewish American Heritage Month in April 2006. The announcement was an achievement in the effort of the Jewish Museum of Florida and South Florida Jewish Community leaders for a celebration of Jewish Americans and Jewish American Heritage. (With material from: Wikipedia)

Where is the event?



When is the event?

Wednesday, the 1st of May 2019 to Friday, the 31st of May 2019

Only 29 days left!

More dates:

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Jewish American Heritage Month 2019 - 01.-31.05.2019

Trump Administration: Jewish American Heritage Month

Posted By on April 2, 2019

Jewish American Heritage Month, 2017

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By the President of the United States of America

A Proclamation

During Jewish American Heritage Month, we celebrate our Nation's strong American Jewish heritage, rooted in the ancient faith and traditions of the Jewish people. The small band of Dutch Jews who first immigrated in 1654, seeking refuge and religious liberty, brought with them their families, their religion, and their cherished customs, which they have passed on from generation to generation. The moral and ethical code of the Jewish people is inspired by their spiritual vocation of "tikkun olam"?? the charge to repair the world. Through that vocation, the Jewish people have left an indelible mark on American culture. Today, it is manifested in the towering success Jewish people have achieved in America through a unique synthesis of respect for heritage and love of country.

Escaping religious persecution and ethnic violence and seeking political freedom and economic opportunity, American Jews, over centuries, have held firm in the belief that the UnitedStates was "DiGoldene Medina"?? the Golden Country. Those who moved here built houses and gardens, raised families, and launched businesses. They have pursued education to advance their mission to make the world a better place. In every aspect of the country's cultural, spiritual, economic, and civic life, American Jews have stood at the forefront of the struggles for human freedom, equality, and dignity, helping to shine a light of hope to people around the globe.

The achievements of American Jews are felt throughout American society and culture, in every field and in every profession. American Jews have built institutions of higher learning, hospitals, and manifold cultural and philanthropic organizations. American Jews have even brought us our greatest superheroes?? Captain America, Superman, and Batman. American Jews have composed some of our defining national hymns likeGod Bless America, timeless musicals likeThe Sound of Music, and even famous Christmas songs. From Admiral Hyman G. Rickover to Albert Einstein, Richard Rodgers to Irving Berlin, Jerry Siegel to Bill Finger, Mel Brooks to Don Rickles, and Levi Strauss to Elie Wiesel, American Jews have transformed all aspects of American life and continue to enrich the American spirit.

This month, I celebrate with my family?? including my daughter, Ivanka, my son-in-law, Jared, my grandchildren, and our extended family?? the deep spiritual connection that binds, and will always bind, the Jewish people to the UnitedStates and its founding principles. We recognize the faith and optimism exemplified by American Jews is what truly makes America "The Golden Country," and we express our Nation's gratitude for this great, strong, prosperous, and loving people.

NOW, THEREFORE, I, DONALD J. TRUMP, President of the UnitedStates of America, by virtue of the authority vested in me by the Constitution and the laws of the UnitedStates, do hereby proclaim May2017 as Jewish American Heritage Month. Icall upon all Americans to celebrate the heritage and contributions of American Jews and to observe this month with appropriate programs, activities, and ceremonies.

IN WITNESS WHEREOF, I have hereunto set my hand this twenty-eighth day of April, in the year twothousandseventeen, and of the Independence of the UnitedStates ofAmerica the twohundred and forty-first.



Trump Administration: Jewish American Heritage Month

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