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SAPIR A JOURNAL OF JEWISH CONVERSATIONS THE ISSUE ON POWER ELISA SPUNGEN BILDNER & ROBERT BILDNER RUTH CALDERON · MONA CHAREN MARK DUBOWITZ · DORE GOLD FELICIA HERMAN · BENNY MORRIS MICHAEL OREN · ANSHEL PFEFFER THANE ROSENBAUM · JONATHAN D. SARNA MEIR SOLOVEICHIK · BRET STEPHENS JEFF SWARTZ · RUTH R. WISSE Volume Two Summer 2021 And they saw the God of Israel: Under His feet there was the likeness of a pavement of sapphire, like the very sky for purity. — Exodus 24: 10 SAPIR Bret Stephens EDITOR-IN-CHIEF Mark Charendoff PUBLISHER Ariella Saperstein ASSO CIATE PUBLISHER Felicia Herman MANAGING EDITOR Katherine Messenger DESIGNER & ILLUSTRATOR Sapir, a Journal of Jewish Conversations. ISSN 2767-1712. 2021, Volume 2. Published by Maimonides Fund. Copyright ©2021 by Maimonides Fund. No part of this journal may be reproduced in any form or by any means without the prior written consent of Maimonides Fund. All rights reserved. Printed in the United States of America. WWW.SAPIRJOURNAL.ORG WWW.MAIMONIDESFUND.ORG CONTENTS 6 Publisher’s Note | Mark Charendoff 90 MICHAEL OREN Trial and Triage in Washington 8 BRET STEPHENS The Necessity of Jewish Power 98 MONA CHAREN Between Hostile and Crazy: Jews and the Two Parties Power in Jewish Text & History 106 MARK DUBOWITZ How to Use Antisemitism Against Antisemites 20 RUTH R. WISSE The Allure of Powerlessness Power in Culture & Philanthropy 34 RUTH CALDERON King David and the Messiness of Power 116 JEFF SWARTZ Philanthropy Is Not Enough 46 RABBI MEIR Y. SOLOVEICHIK The Power of the Mob in an Unforgiving Age 124 ELISA SPUNGEN BILDNER & ROBERT BILDNER Power and Ethics in Jewish Philanthropy 56 ANSHEL PFEFFER The Use and Abuse of Jewish Power 134 JONATHAN D. -
Honigmanonigman - 9780520275584.Indd9780520275584.Indd 1 228/06/148/06/14 2:382:38 PMPM 2 General Introduction
General Introduction SUMMARY Th e fi rst and second books of Maccabees narrate events that occurred in Judea from the 170s through the 150s and eventually led to the rise of the Hasmonean dynasty: the toppling of the last high priest of the Oniad dynasty, the transforma- tion of Jerusalem into a Greek polis, Antiochos IV’s storming of Jerusalem, his desecration of the temple and his so-called persecution of the Jews, the liberation of the city and rededication of the temple altar by Judas Maccabee, the foundation of the commemorative festival of Hanukkah, and the subsequent wars against Seleukid troops. 1 Maccabees covers the deeds of Mattathias, the ancestor of the Maccabean/Hasmonean family, and his three sons, Judas, Jonathan, and Simon, taking its story down to the establishment of the dynastic transmission of power within the Hasmonean family when John, Simon’s son, succeeded his father; whereas 2 Maccabees, which starts from Heliodoros’s visit to Jerusalem under the high priest Onias III, focuses on Judas and the temple rededication, further dis- playing a pointed interest in the role of martyrs alongside that of Judas. Because of this diff erence in chronological scope and emphasis, it is usually considered that 1 Maccabees is a dynastic chronicle written by a court historian, whereas 2 Macca- bees is the work of a pious author whose attitude toward the Hasmoneans has been diversely appreciated—from mild support, through indiff erence, to hostility. Moreover, the place of redaction of 2 Maccabees, either Jerusalem or Alexandria, is debated. Both because of its comparatively fl amboyant style and the author’s alleged primarily religious concerns, 2 Maccabees is held as an unreliable source of evidence about the causes of the Judean revolt. -
Red River Radio Ascertainment Files October 2017 – December 2017 STORY LOG – Chuck Smith, NEWS PRODUCER, RED RIVER RADIO
Red River Radio Ascertainment Files October 2017 – December 2017 STORY LOG – Chuck Smith, NEWS PRODUCER, RED RIVER RADIO 2498 University of Louisiana System Raises College Grad Goals (1:08) Aired: October 10, 2017 Interview: Jim Henderson, President - University of Louisiana System Type: Interview Wrap 2499 La. Film Prize Wraps 6th Festival Season (3:28) Aired: October 11, 2017 Interview: Gregory Kallenberg, Exec. Dir.-LaFilmPrize, Shreveport, LA Type: Interview Wrap 2500 Many Still Haven't Applied For La. 2016 Flood Recovery Funds (1:53) Aired: October 12, 2017 Interview: Pat Forbes, director for the Louisiana Office of Community Development Type: Interview Wrap 2501 LSUS Pioneer Day Takes Us Back In Time This Saturday (3:28) Aired: October 13, 2017 Interview: Marty Young, Director – Pioneer Heritage Center, LSU-Shreveport Type: Interview Wrap 2502 Share A Story With StoryCorps In Shreveport (2:11) Aired: October 16, 2017 Interview: Morgan Feigalstickles, Site Manager / StoryCorps Type: Interview Wrap 2503 La. Coastal Restoration Projects $50 Billion Over 50 Years (2:15) Aired: Oct 17, 2017 Interview: Johny Bradberry, La. Coastal Protection and Restoration Authority Type: Interview Wrap 2504 Selling Pumpkins To Support Charities in Shreveport-Bossier (2:44) Aired: Oct. 19, 2017 Interview: Janice Boller, Chairman – St. Luke’s Pumpkin Patch Committee Type: Interview Wrap 2505 No Action From Bossier School Board Regarding Student Rights Allegations (1:54) Aired: Oct. 20, 2017 Interview: Charles Roads, South Texas College of Law / Houston, TX Type: Interview Wrap 2506 Caddo Commission Votes For Confederate Monument Removal (1:08) Aired: Oct. 20, 2017 Interview: Lloyd Thompson, President - Caddo Parish NAACP Type: Interview Wrap 2507 National Wildlife Refuge President Visits East Texas Wildlife Refuges (3:26) Aired: Oct 23, 2017 Interview: Geoffrey Haskett, President - National Wildlife Refuge Association Type: Interview Wrap 2508 NW La. -
A Secular, Cultural, Humanistic Celebration of Chanukah
LET THERE BE LIGHTS! A Secular, Cultural, Humanistic Celebration of Chanukah by Rabbi Peter H. Schweitzer 45 East 33rd Street • New York, NY 10016 • 212-213-1002 • 212-213-3855 (fax) [email protected] • www.citycongregation.org Happy Chanukah! Or however you choose to spell it. Or celebrate it. By lighting candles. Reading about the history. Finding contemporary meaning. Singing familiar melodies. Exchanging gifts. Devouring latkes. Spinning dreidls. This booklet gives you the ingredients you need to create your own celebration. You can repeat old traditions. You can invent new ones. You can choose your own way. Best wishes for joyous holiday. And Happy Hanuka. Or however you spell it. THE PARADOX AND MODERN MIRACLE OF CHANUKAH It may be hard to believe, considering the fanfare it gets, but Chanukah is technically a minor festival. In fact, it is the only Jewish holiday without any historical basis in the Bible and is barely mentioned in the Talmud. Compared to Shabbat, Passover and the High Holidays, the Chanukah lights barely flicker. Historically, the story of the oil burning eight days had a quaint appeal, but in an age of science and skepticism, miracle tales have fallen into disrepute and lost their lustre. However, with the rise of political nationalism in the 19th century, the military message of the holiday gained popularity. This theme captivated the early Zionists as well. Pioneers reclaiming the land and soldiers of the early Haganah were naturally regarded as Maccabean descendants. Then, faced with the tempting tinsel and bright lights of Christmas, American Jews asserted themselves with Maccabean vigor and elevated Chanukah to a celebration of major import. -
Tbd Hanukah Songs and Blessings
TBD HANUKAH SONGS AND BLESSINGS CANDLE LIGHTING BLESSINGS Before lighting the candles, say these two blessings. On the first night only, say the third blessing as well. (Remember to place the candles in the menorah from right to left, but always light the new candle first – therefore, you light them from left to right.) Baruch atah Adonai, Eloheinu, melech ha-olam Blessed are you, Lord, our God, king of the universe asher keedishanu b'meetzvotav v'tzeevanu who has sanctified us with His commandments and commanded us l’had’leek nair shel Chanukkah to light the candles of Chanukkah Baruch atah Adonai, Eloheinu, melech ha-olam Blessed are you, Lord, our God, king of the universe she-asah neeseem la-avotaynu ba-yameem ha-heim ba-z'man ha- zeh who performed miracles for our ancestors in those days at this time Only on the first night: Baruch atah Adonai, Eloheinu, melech ha-olam Blessed are you, Lord, our God, king of the universe she-hecheeyanu v'keey'manu v'heegeeyanu la-z'man ha-zeh who has kept us alive, sustained us, and enabled us to reach this season 1. Rock of Ages (Maoz Tzur) Traditional Rock of Ages let our song praise Your saving power You amidst the raging foes were our Sheltering Tower Furious they assailed us but Your arm availed us And Your word broke their sword when our own strength failed us) x2 Children of the Maccabees, whether free or fettered, Wake the echoes of the songs where you may be scattered. Yours the message cheering, that the time is nearing Which will see all people free, tyrants disappearing.) x2 2. -
Hanukkah Dreidel Game
Lesson Ideas Social Studies and Art K/1/2/3 Hanukkah Dreidel Game This lesson uses the Jewish dreidel – a four-sided spinning top with a symbol on each side – to explore ideas and emotional responses related to gambling. Dreidel is a game typically played during Hanukkah, a Jewish eight-day “festival of lights” that usually takes place during the month of December. During Hanukkah there is a nightly lighting of a menorah, special foods are eaten, special prayers and blessings are recited, and many games are played in celebration of the holiday. This lesson exposes students to a cultural celebration that they may not yet be familiar with, offers students a chance to express themselves through art, and provides them with the opportunity to self-reflect and better identify and understand their reactions to gambling situations. To begin, all players put one unit of currency into The Game a pot. In a clockwise direction, players take turns spinning the dreidel. If the dreidel lands on: The word “dreidel” means “to turn around” in Yiddish. The four symbols on the dreidel represent the phrase Nun Nothing happens. Nun represents the Nes gadol haya sham, which translates to “A great word “zero.” The next player spins the dreidel. miracle occurred there.” (Note: Dreidels used in Israel have a different last letter that translates into “A great Gimmel The player takes all the winnings in miracle occurred here.”) the pot! Once the currency in the pot has The game is typically played with one dreidel and been taken by the Gimmel spinner, all players some coins, nuts, or other small pieces of currency. -
From Falashas to Ethiopian Jews
FROM FALASHAS TO ETHIOPIAN JEWS: THE EXTERNAL INFLUENCES FOR CHANGE C. 1860-1960 BY DANIEL P. SUMMERFIELD A THESIS SUBMITTED TO THE UNIVERSITY OF LONDON (SCHOOL OF ORIENTAL AND AFRICAN STUDIES) FOR THE DEGREE OF DOCTOR OF PHILOSOPHY (PhD) 1997 ProQuest Number: 10673074 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10673074 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 ABSTRACT The arrival of a Protestant mission in Ethiopia during the 1850s marks a turning point in the history of the Falashas. Up until this point, they lived relatively isolated in the country, unaffected and unaware of the existence of world Jewry. Following this period and especially from the beginning of the twentieth century, the attention of certain Jewish individuals and organisations was drawn to the Falashas. This contact initiated a period of external interference which would ultimately transform the Falashas, an Ethiopian phenomenon, into Ethiopian Jews, whose culture, religion and identity became increasingly connected with that of world Jewry. It is the purpose of this thesis to examine the external influences that implemented and continued the process of transformation in Falasha society which culminated in their eventual emigration to Israel. -
Family Activies Camp
Camp JRF FamilyHanukkah Activies Crazy Dreidels A dreidel for each night! What could be better? Test your dreidel spinning skills using dreidels made from all kinds of stuff, from 8 food to paper to recycled materials. Milk carton CD Paper Dreidel Dreidel Dreidel Nesting Candy Chain Dreidel Dreidel Egg Carton Cardboard Howie Bee Dreidel and Pencil Dreidel Dreidel Bonus! Dreidel Surprise Cookies CampJRF.org © Camp JRF How to Play What You’ll Need “Gambling pieces” (plastic chips, pennies, small candies, buttons, peanuts in the shell, etc. may be used) for each player A dreidel for the group. How to Play Distribute an equal number of gambling pieces to each player. Begin play by having each of the players ante up one or two pieces into a common pot. Take turns spinning the dreidel and taking the actions determined by the letter you spin: p Nun: The player takes nothing. b Gimel: The player takes all. d Hey: The player takes half. y Shin: The player puts in. The winner is the person who collects all the gambling pieces. CampJRF.org © Camp JRF Oil VeyScience experiments with oil Separate it: Add water to a clear container (with a lid) and food coloring to the water. Pour in some oil (any oil will work but try to use olive oil in 1 honor of Hanukkah). The oil may go to the bottom, but after a minute or so it will rise to the top. Turn the container upside down to see what happens. Emulsify it: Shake the container of oil and water vigorously. -
Chanukah Activity Pack 2020
TTHHEE GGRREEAATT SSYYNNAAGGOOGGUUEE CCHHAANNUUKKAAHH ActivityActivity PackPack 22002200 -- 55778811 T H E S T O R Y O F C H A N U K A H A long, long time ago in the land of Israel, the most special place for the Jewish people was the Temple in Jerusalem. The Temple contained many beautiful objects, including a tall, golden menorah. Unlike menorahs of today, this one had seven (rather than nine) branches. Instead of being lit by candles or light bulbs, this menorah burned oil. Every evening, oil would be poured into the cups that sat on top of the menorah. The Temple would be filled with shimmering light. At the time of the Hanukkah story, a mean king named Antiochus ruled over the land of Israel. “I don’t like these Jewish people,” declared Antiochus. “They are so different from me. I don’t celebrate Shabbat or read from the Torah, so why should they?” Antiochus made many new, cruel rules. “No more celebrating Shabbat! No more going to the Temple, and no more Torah!” shouted Antiochus. He told his guards to go into the Temple and make a mess. They brought mud, stones, and garbage into the Temple. They broke furniture and knocked things down; they smashed the jars of oil that were used to light the menorah. Antiochus and his soldiers made the Jews feel sad and angry. A Jewish man named Judah Maccabee said, “We must stop Antiochus! We must think of ways to make him leave the land of Israel.” At first, Judah’s followers, called the Maccabees, were afraid. -
1 Maccabees, Chapter 1
USCCB > Bible 1 MACCABEES, CHAPTER 1 From Alexander to Antiochus. 1 a After Alexander the Macedonian, Philip’s son, who came from the land of Kittim,* had defeated Darius, king of the Persians and Medes, he became king in his place, having first ruled in Greece. 2 He fought many battles, captured fortresses, and put the kings of the earth to death. 3 He advanced to the ends of the earth, gathering plunder from many nations; the earth fell silent before him, and his heart became proud and arrogant. 4 He collected a very strong army and won dominion over provinces, nations, and rulers, and they paid him tribute. 5 But after all this he took to his bed, realizing that he was going to die. 6 So he summoned his noblest officers, who had been brought up with him from his youth, and divided his kingdom among them while he was still alive. 7 Alexander had reigned twelve years* when he died. 8 So his officers took over his kingdom, each in his own territory, 9 and after his death they all put on diadems,* and so did their sons after them for many years, multiplying evils on the earth. 10 There sprang from these a sinful offshoot, Antiochus Epiphanes, son of King Antiochus, once a hostage at Rome. He became king in the one hundred and thirty-seventh year* of the kingdom of the Greeks. Lawless Jews. 11 b In those days there appeared in Israel transgressors of the law who seduced many, saying: “Let us go and make a covenant with the Gentiles all around us; since we separated from them, many evils have come upon us.” 12 The proposal was agreeable; 13 some from among the people promptly went to the king, and he authorized them to introduce the ordinances of the Gentiles. -
Doc // Confectionery // Download
Confectionery < PDF » 6TSHXTODZV Confectionery By - Reference Series Books LLC Feb 2012, 2012. Taschenbuch. Book Condition: Neu. 253x192x10 mm. Neuware - Source: Wikipedia. Pages: 116. Chapters: Caramel, Candy bar, Jelly bean, Marshmallow, Frutta martorana, Candy corn, Maple sugar, Knäck, Gummi bear, Praline, Jelly baby, Halva, Chewing gum, Candy desk, Cookie decorating, Marzipan, Candy pumpkin, Mozartkugel, List of candies, Turkish delight, Sherbet, Sprinkles, Indian sweets, Succade, Macaroon, Turrón, Stick candy, Karah Parshad, Polkagris, Poisoned candy scare, Marron glacé, Candy cane, Cotton candy, Jujube, Rock, Gum industry, Ice cream cone, Gummi candy, Salty liquorice, Fudge, Dulce de leche, Lollipop, Gobstopper, Hanukkah gelt, Salt water taffy, Candy apple, Marshmallow creme, Loose candy, Nonpareils, Circus Peanuts, Chikki, Cajeta, Liquorice allsorts, Butterscotch, Mint, Fondant, Churchkhela, Divinity, Cake decorating, Rock candy, Chocolate truffle, Lula's Chocolates, Gum base, Candy cigarette, Rapadura, Candied fruit, Sugar panning, Penuche, Peanut butter cup, Sponge toffee, Bulk confectionery, Maple taffy, Gibraltar rock, Coconut candy, Muisjes, Ka'í Ladrillo, Haw flakes, Jaangiri, Werther's Original, Tooth-friendly, Edible ink printing, Jordan almonds, Pastille, Pontefract cake, Hard candy, Sugar plum, Laddu, Calisson, Rum ball, Caramel apple, Imarti, Dodol, Bridge mix, Soutzoukos, Sesame seed candy, Gumdrop, Riesen, Soor ploom, Cocadas, Strela candy, Rat Candy, Gaz, Misri, Kakinada Khaja, Krówki, Sohan, Sugar paste, Bubblegum, Kettle... READ ONLINE [ 1.22 MB ] Reviews The publication is great and fantastic. It really is simplistic but surprises within the 50 % from the publication. Your daily life span will be change when you comprehensive reading this article book. -- Althea Aufderhar A top quality book along with the typeface employed was interesting to learn. -
Plotting Antiochus's Persecution
JBL123/2 (2004) 219-234 PLOTTING ANTIOCHUS'S PERSECUTION STEVEN WEITZMAN [email protected] Indiana University, Bloomington, IN 47405-7005 The history of religious persecution could be said to have begun in 167 B.C.E. when the Seleucid king Antiochus IV issued a series of decrees outlawing Jewish religious practice. According to 1 Maccabees, anyone found with a copy of the Torah or adhering to its laws—observing the Sabbath, for instance, or practicing circumcision—was put to death. Jews were compelled to build altars and shrines to idols and to sacrifice pigs and other unclean animals. The temple itself was desecrated by a "desolating abomination" built atop the altar of burnt offering. The alternative account in 2 Maccabees adds to the list of outrages: the temple was renamed for Olympian Zeus, and the Jews were made to walk in a procession honoring the god Dionysus. Without apparent precedent, the king decided to abolish an entire religion, suppressing its rites, flaunting its taboos, forcing the Jews to follow "customs strange to the land." Antiochus IV s persecution of Jewish religious tradition is a notorious puz zle, which the great scholar of the period Elias Bickerman once described as "the basic and sole enigma in the history of Seleucid Jerusalem."1 Earlier for eign rulers of the Jews in Jerusalem, including Antiochus s own Seleucid fore bears, were not merely tolerant of the religious traditions of their subjects; they often invested their own resources to promote those traditions.2 According to Josephus, Antiochus III, whose defeat of the Ptolemaic kingdom at the battle of Panium in 200 B.C.E.