DOCSLIB.ORG

Living Jewish

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

B”H Erev Shabbat Naso - outside of Eretz Yisroel, 13th of Sivan, 5780; June 5th, 2020 147 Leib was too embarrassed to say any- Paying Full Attention thing. So he turned and went downstairs. The Maggid, Rabbi Aryeh-Leib of The next day, as they continued their Polnoye desperately wanted to learn the journey in the wagon, the Baal Shem language of birds and animals. He Tov asked R. Aryeh Leib to sit next to thought this knowledge would be useful him. After some time passed, the Baal in soothing the souls of his followers and Shem Tov said, "I know that the reason the congregations to whom he preached. for your coming to see me is to learn the The language of the animals, birds and language of the birds and animals. I've even the plants and rocks is always decided to teach it to you. There is, how- known by at least one person in every ever, one condition that is of utmost im- generation. He knew that in his genera- Yehoshua Wiseman - yehoshuawiseman.com portance. You must listen with your full tion, this knowledge had been acquired attention to what I'm about to say." by the holy Baal Shem Tov. R. Aryeh Aryeh Leib. Then, after Shabbos, the Leib decided to beg the holy Baal Shem Baal Shem Tov instructed Alexei, his "Oh yes Rebbe, I promise to give my Tov to teach him this language. Alt- wagon driver, to prepare his wagon for a hough possibly presumptuous, he rea- undivided attention to all that you say," journey. He invited R. Aryeh Leib and R. Aryeh Leib answered. soned it was okay to ask because, "after several others of his close followers to all, I only plan to use the power for the join him. They all readily agreed. R. sake of Heaven. With this knowledge, I Aryeh Leib especially was filled with The Baal Shem Tov continued, "To will be more able to help my followers excitement; he was thinking that his begin: it is known that the Heavenly overcome their worldly concerns." wish might finally be fulfilled. Chariot is supported by 'four Heavenly beings, each with the face of a lion and the face of a man on the right side, the Having made up his mind, R. Aryeh The next day, after many long hours of Leib traveled to Medzibuz. The trip face of an ox on the left, and the face of travel, the wagon with the Baal Shem an eagle.' It is also known in Kabbalah seemed to take almost no time because Tov and his followers stopped at an inn. his mind was engrossed with thoughts of that from the eagle face flows the life The Baal Shem Tov went right up stairs power to the birds, from the ox face listening to the speech of birds and ani- to a private room that the innkeeper pre- mals. It was already night when he ar- flows the life power to the domestic ani- pared just for him. The rest of the travel- mals, from the lion face flows the life rived. The Study Hall of the Baal Shem ers stayed in the main common room of Tov was lit up and filled with his follow- power to the wild animals and from the the inn. Being tired after the long trip, man's face flows the life power down to ers. R. Aryeh Leib entered and saw the they all immediately fell asleep. Baal Shem Tov sitting at a table speak- the lower man. Also the language of the ing with a group of his close followers. birds, the animals and people comes While he was sure that the Baal Shem Only R. Aryeh Leib couldn't fall asleep. from the Heavenly Chariot. A wise per- Tov had noticed him, the Rebbe's eyes He kept wondering if the Baal Shem Tov son who can see things at their source in didn't meet his to acknowledge his arri- would teach him the knowledge he des- the Heavenly Chariot can understand the val. Later, after most of the followers perately wanted to learn. Later in the speech of the birds and animals." had already left the study house, R. Ar- night, he heard the Baal Shem Tov pac- yeh Leib still waited and hoped to be ing back and forth in his room. So he Continued on page 3 recognized by the Baal Shem Tov. Final- gathered his courage and went upstairs ly, when the Baal Shem Tov walked out to speak with him. When he reached the Shabbat Times of the study hall, he glanced over to R. top of the stairs, he saw a bright light Aryeh Leib and greeted him in a formal shining from the Baal Shem Tov's room. Candle Lighting Motzei Shabbat He started to go into the room but then tone, "Shalom Aleichem." Johanesburg 1155 0166 realized that the bright light was shining from the face of the Baal Shem Tov. He London 0166 56100 R. Aryeh Leib was upset. "Why didn't he stood glued to the floor, unable to look Melbourne 1115 1115 greet me warmly as he always has be- away from the Rebbe's face that was fore?" he thought. "Maybe I should just ablaze like a fire. Montreal 3108 0189 leave. But then again, there is nothing New York 3160 0151 more important to me than learning the language of the birds and animals. So no, When the Baal Shem Tov walked over to him, R. Aryeh Leib nearly fell to the Chabad Of Israel I won't leave. I'll just wait for a better Rabbi Joseph I. Aronov floor with fear and begged forgiveness time to approach him." Published by M.L.S. Kfar Chabad (03) 3731777 for disturbing him. The Baal Shem Tov Editor: Aharon Schmidt gently put his hand on his shoulder and For the next few days, the Baal Shem [email protected] said "R. Aryeh Leib, don't be afraid. Please guard the sanctity of this publication Tov didn't say anything special to R. What is it that you want?" But R. Aryeh Building our own Sanctuaries the colossal edifices that continue to exist out of a sense of compulsion. Its erection even today. was a happy event, not a sorrowful one. He "And it came to pass on the day that Moses therefore made a miracle to express this had finished setting up the Sanctuary..." The wooden planks of the Sanctuary concept, and the Sanctuary was erected weighed far less than these stones. Why with a feeling of true freedom and libera- We read in this week's Torah portion, Na- then did the Jewish people find it impossi- tion. so, that after the Jewish people finished ble to lift them? Why was it necessary for constructing all of the Sanctuary's different the Sanctuary to be erected by means of a Serving G-d with Joy components, they brought them to Moses miracle? so he could erect it. The massive wooden This same principle applies to the erection planks were just too heavy; even working Freedom and Liberation of our own individual "Sanctuaries" together, the Jews were unable to build the through the performance of G-d's mitzvot. Sanctuary by themselves. The answer lies in the fact that the pyra- mids were built by slave labor, by avodat Observing the Torah's commandments Recognizing this dilemma, Moses asked parech (back-breaking, rigorous work). should never be considered "back-breaking G-d how human beings could be expected labor"; rather, we must strive to carry out to perform such a difficult task. In re- The only reason the Jewish slaves were G-d's commands willingly and joyfully, sponse, G-d instructed Moses to put his able to move the stones was because Phar- secure in the knowledge that G-d grants us hand on the enormous boards, whereupon aoh compelled them to. The Jewish people His full assistance. they rose by themselves. The Sanctuary had no choice; they obeyed Pharaoh's com- was thus erected in a miraculous manner. mands out of fear. Adapted from the teachings of the Lubav- itcher Rebbe; Shabbos Table and From Why was a Miracle Necessary? This fear motivated them to tie themselves our Sages reprinted from LchaimWeek- together with rope (as seen in the paint- ly.org - LYO / NYC; Take on More reprint- But why was it necessary for G-d to per- ings) and perform the seemingly superhu- ed from Keeping in Touch, Sichos in English. form a miracle? man feat. According to historians, it was the Jewish Building the Sanctuary, however, involved slaves who built the pyramids in Egypt. an entirely different type of work. The Take on More Indeed, the Torah tells us, "They built Sanctuary was an edifice to be erected treasure cities for Pharaoh, Pitom and willingly, with joy in being able to execute A chassid came to the Rebbe with a prob- Ramses." Each individual stone of the pyr- G-d's command. However, the wooden lem: he felt over-extended. He was em- amids weighed several tons. And yet, as planks proved too heavy for the Jews to ployed as principal of a day school, wrote depicted in ancient hieroglyphics and lift. a weekly column for the city’s Jewish paintings, the slaves somehow managed to newspaper, and contributed to several drag these tremendous weights and build G-d didn't want the Sanctuary to be built other publications. He was constantly being sought after for personal advice and counseling, and had also gained a reputa- tion as a public speaker.
Recommended publications
  • Rav Yisroel Abuchatzeira, Baba Sali Zt”L

    Rav Yisroel Abuchatzeira, Baba Sali Zt”L

    Issue (# 14) A Tzaddik, or righteous person makes everyone else appear righteous before Hashem by advocating for them and finding their merits. (Kedushas Levi, Parshas Noach; Sefer Bereishis 7:1) Parshas Bo Kedushas Ha'Levi'im THE TEFILLIN OF THE MASTER OF THE WORLD You shall say it is a pesach offering to Hashem, who passed over the houses of the children of Israel... (Shemos 12:27) The holy Berditchever asks the following question in Kedushas Levi: Why is it that we call the yom tov that the Torah designated as “Chag HaMatzos,” the Festival of Unleavened Bread, by the name Pesach? Where does the Torah indicate that we might call this yom tov by the name Pesach? Any time the Torah mentions this yom tov, it is called “Chag HaMatzos.” He answered by explaining that it is written elsewhere, “Ani l’dodi v’dodi li — I am my Beloved’s and my Beloved is mine” (Shir HaShirim 6:3). This teaches that we relate the praises of HaKadosh Baruch Hu, and He in turn praises us. So, too, we don tefillin, which contain the praises of HaKadosh Baruch Hu, and HaKadosh Baruch Hu dons His “tefillin,” in which the praise of Klal Yisrael is written. This will help us understand what is written in the Tanna D’Vei Eliyahu [regarding the praises of Klal Yisrael]. The Midrash there says, “It is a mitzvah to speak the praises of Yisrael, and Hashem Yisbarach gets great nachas and pleasure from this praise.” It seems to me, says the Kedushas Levi, that for this reason it says that it is forbidden to break one’s concentration on one’s tefillin while wearing them, that it is a mitzvah for a man to continuously be occupied with the mitzvah of tefillin.
  • Form 990-PF Return of Private Foundation

    Form 990-PF Return of Private Foundation

    EXTENSION GRANTED UNTIL OCTOBER 15,2011 Return of Private Foundation OMB No 1545-0052 Form 990-PF a or Section 4947(a)(1) Nonexempt Charitable Trust Treated as a Private Foundation Department of the Treasury 2009 Internal Revenue Service Note. The foundation may be able to use a copy of this return to satisfy state reporting requirements. For calendar year 2009, or tax year beginning DEC 1, 200 9 , and ending NOV 30, 2010 G Check all that apply: Initial return 0 Initial return of a former public charity LJ Final return n Amended return n Address chance n Name chance of foundation A Employer identification number Use the IRS Name label Otherwise , ROSSMAN FAMILY FOUNDATION 11-2994863 print Number and street (or P O box number if mad is not delivered to street address) Room/suite B Telephone number ortype. 1461 53RD STREET ( 718 ) -369-2200 See Specific City or town, state, and ZIP code C If exem p tion app lication is p endin g , check here 10-E] Instructions 0 1 BROOKLYN , NY 11219 Foreign organizations, check here ► 2. Foreign aanizations meeting % test, H Check type of organization. ®Section 501(c)(3) exempt private foundation chec here nd att ch comp t atiooe5 Section 4947(a )( nonexem pt charitable trust 0 Other taxable private foundation 1 ) E If p rivate foundation status was terminated I Fair market value of all assets at end of year J Accounting method: ® Cash 0 Accrual under section 507(b)(1)(A), check here (from Part Il, co! (c), line 16) 0 Other (specify) F If the foundation is in a 60-month terminatio n $ 3 , 333 , 88 0 .
  • Hasidic Judaism - Wikipedia, the Freevisited Encyclopedi Ona 1/6/2015 Page 1 of 19

    Hasidic Judaism - Wikipedia, the Freevisited Encyclopedi Ona 1/6/2015 Page 1 of 19

    Hasidic Judaism - Wikipedia, the freevisited encyclopedi ona 1/6/2015 Page 1 of 19 Hasidic Judaism From Wikipedia, the free encyclopedia Sephardic pronunciation: [ħasiˈdut]; Ashkenazic , תודיסח :Hasidic Judaism (from the Hebrew pronunciation: [χaˈsidus]), meaning "piety" (or "loving-kindness"), is a branch of Orthodox Judaism that promotes spirituality through the popularization and internalization of Jewish mysticism as the fundamental aspect of the faith. It was founded in 18th-century Eastern Europe by Rabbi Israel Baal Shem Tov as a reaction against overly legalistic Judaism. His example began the characteristic veneration of leadership in Hasidism as embodiments and intercessors of Divinity for the followers. [1] Contrary to this, Hasidic teachings cherished the sincerity and concealed holiness of the unlettered common folk, and their equality with the scholarly elite. The emphasis on the Immanent Divine presence in everything gave new value to prayer and deeds of kindness, alongside rabbinical supremacy of study, and replaced historical mystical (kabbalistic) and ethical (musar) asceticism and admonishment with Simcha, encouragement, and daily fervor.[2] Hasidism comprises part of contemporary Haredi Judaism, alongside the previous Talmudic Lithuanian-Yeshiva approach and the Sephardi and Mizrahi traditions. Its charismatic mysticism has inspired non-Orthodox Neo-Hasidic thinkers and influenced wider modern Jewish denominations, while its scholarly thought has interested contemporary academic study. Each Hasidic Jews praying in the Hasidic dynasty follows its own principles; thus, Hasidic Judaism is not one movement but a synagogue on Yom Kippur, by collection of separate groups with some commonality. There are approximately 30 larger Hasidic Maurycy Gottlieb groups, and several hundred smaller groups. Though there is no one version of Hasidism, individual Hasidic groups often share with each other underlying philosophy, worship practices, dress (borrowed from local cultures), and songs (borrowed from local cultures).
  • Chassidus on the Chassidus on the Parsha +

    Chassidus on the Chassidus on the Parsha +

    LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) BO _ CHASSIDUS ON THE PARSHA + Dvar Torah As the Jewish people were preparing to leave Egypt, Moshe pointed out to them, “This day you are leaving in the month of springtime ( aviv ).” His intention was to show them the kindness of Hashem in that He chose for them a time of temperate weather to set out on their journey. These words, Rav Levi Yitzchok comments, also have a deeper meaning. The Zohar explains that the different ways words are arranged according to the aleph -bais symbolize the different aspects of divine providence. A series of words sometimes appears in alphabetical order, the first starting with an aleph , the second with a bais , and so forth. This arrangement symbolizes divine mercy. Sometimes, a series will appear in reverse alphabetical order, called tashrak , the first starting with a tav , the second with a shin , and so forth. This symbolizes strict justice. There is a dispute in the Gemora (Rosh HaShana 10b) regarding when the future Redemption will take place. One opinion is that it will take place in Nissan . The other is that it will take place in Tishrei . According to the Zohar , we can say that the question is whether the Jewish people will be redeemed because they will have earned it or whether the Redemption will be une arned, an act of divine mercy.
  • JCF-2018-Annual-Report.Pdf

    JCF-2018-Annual-Report.Pdf

    JEWISH COMMUNAL FUND 2018 ANNUAL REPORT Since 2000, Jewish Communal Fund’s generous Fundholders have made nearly $5 Billion in grants to charities in all sectors, including: + GRANTS 300,000 to Jewish organizations in the United States, totaling nearly $2 Billion + GRANTS 100,000 to Israeli and international charities, totaling $664 Million + GRANTS 200,000 to general charities in the United States, totaling $2.4 Billion CONTENTS 1 Letter from President and CEO 2 JCF Reinvests in the Jewish Community 3 JCF Adds Social Impact Investments in Every Asset Class 4 Investments 5–23 Financial Statements 24–37 Grants 38–55 Funds 56 Trustees/Staff 2018 ANNUAL REPORT ANNUAL 2018 very year, we are humbled by the enormous generosity of JCF’s Fundholders. FY 2018 was no exception—our Fundholders recommended a staggering 58,000 grants totaling $435 million to charities in every sector. It is our privilege to facilitate your grant- Emaking, and we are pleased to report a record-breaking year of growth and service to the Jewish community. By choosing JCF to facilitate your charitable giving, you further enable us to make an annual $2 million unrestricted grant to UJA-Federation of New York, to support local Jewish programs and initiatives. In addition, JCF’s endowment, the Special Gifts Fund, continues to change lives for the better, granting out more than $17 million since 1999. Your grants and ours combine to create a double bottom line. Grants from the Special Gifts Fund are the way that our JCF network collectively expresses its support for the larger Jewish community, and this sets JCF apart from all other donor advised funds.
  • Schedule of Grants Made to Various

    Schedule of Grants Made to Various

    Schedule of Grants Made to Various Philanthropic Institutions [ Year Ended June 30, 2015 ] ORGANIZATION AMOUNT Alvin Ailey Dance Foundation, Inc. 19,930 3S Contemporary Arts Space, Inc. 12,500 Alzheimer’s Disease & Related Disorders Association, Inc. 46,245 A Cure in Our Lifetime, Inc. 11,500 Alzheimer’s Disease and Related Disorders, New York A Torah Infertility Medium of Exchange (ATIME) 20,731 City, Inc. d/b/a CaringKind 65,215 Abraham Joshua Heschel School 397,450 Alzheimer’s Disease Research Foundation d/b/a Cure JEWISH COMMUNAL FUND JEWISH COMMUNAL Abraham Path Initiative, Inc. 42,500 Alzheimer’s Fund 71,000 Accion International 30,000 Alzheimer’s Drug Discovery Foundation 15,100 Achievement First, Inc. 170,000 Am Yisroel Chai Foundation, Inc. 25,036 Achiezer Community Resource Center, Inc. 20,728 Ameinu Our People, Inc. 17,000 Actors Fund of America 47,900 America Gives, Inc. 30,856 Adas Torah 16,500 America-Israel Cultural Foundation, Inc. 25,500 Adler Aphasia Center 14,050 America-Israel Friendship League, Inc. 55,000 Administrators of Tulane Educational Fund 11,500 American Antiquarian Society 25,000 Advanced Learning Institute 10,000 American Associates of Ben-Gurion University of Advancing Human Rights 18,000 the Negev, Inc. 71,386 Advancing Women Professionals and the Jewish American Associates of the Royal Academy Trust, Inc. 15,000 Community, Inc. 25,000 American Association for the Advancement of Science 35,000 Aegis America, Inc. 75,000 American Association of Colleges of Nursing 1,064,797 Afya Foundation of America, Inc. 67,250 American Cancer Society, Inc.
  • Tzadik Righteous One", Pl

    Tzadik Righteous One", Pl

    Tzadik righteous one", pl. tzadikim [tsadi" , צדיק :Tzadik/Zadik/Sadiq [tsaˈdik] (Hebrew ,ṣadiqim) is a title in Judaism given to people considered righteous צדיקים [kimˈ such as Biblical figures and later spiritual masters. The root of the word ṣadiq, is ṣ-d- tzedek), which means "justice" or "righteousness". The feminine term for a צדק) q righteous person is tzadeikes/tzaddeket. Tzadik is also the root of the word tzedakah ('charity', literally 'righteousness'). The term tzadik "righteous", and its associated meanings, developed in Rabbinic thought from its Talmudic contrast with hasid ("pious" honorific), to its exploration in Ethical literature, and its esoteric spiritualisation in Kabbalah. Since the late 17th century, in Hasidic Judaism, the institution of the mystical tzadik as a divine channel assumed central importance, combining popularization of (hands- on) Jewish mysticism with social movement for the first time.[1] Adapting former Kabbalistic theosophical terminology, Hasidic thought internalised mystical Joseph interprets Pharaoh's Dream experience, emphasising deveikut attachment to its Rebbe leadership, who embody (Genesis 41:15–41). Of the Biblical and channel the Divine flow of blessing to the world.[2] figures in Judaism, Yosef is customarily called the Tzadik. Where the Patriarchs lived supernally as shepherds, the quality of righteousness contrasts most in Contents Joseph's holiness amidst foreign worldliness. In Kabbalah, Joseph Etymology embodies the Sephirah of Yesod, The nature of the Tzadik the lower descending
  • Form 990-PF . Return of Private Foundation

    Form 990-PF . Return of Private Foundation

    OM B No 1545-0052 Form 990-PF . Return of Private Foundation or Section 4947(a)(1) Nonexempt Charitable Trust Depart ment of thS Treasu ry Treated as a Private Foundation nterna IRavenue service Note: The organization may be able to use a copy of this return to satisfy state reporting requirements. 2nn4 For calendar year 2004 , or tax year beginning DEC^ 1, 2004 , and ending NOV 3 0, 2005 R r.hpek all that annlu [1 Initial rabirn I I F in al return Amended return F__-1 Addrn nhnn F__I fJnm rhon Name of organization Use the IRS A Employer identification number label. Otherwise , ROSSMAN FAMILY FOUNDATION 11-2994863 print Number and street (or P O box number if mail is not delivered to street address) Room/style B Telephone number ortype. 1461 53RD STREET 718 -369-2200 See Specific Ci or town, state, and ZIP code C If exemption application Is pending , check here ►O Instructions . ty BROOKLYN, NY 11219 D 1. Foreign organizations, check here ►0 2. Foreign organizations meeting the 85% test, ►O H Check typea of organization: Section 501(c)(3) exempt private foundation check here and attach computation 0 Section 4947(a)(1) nonexempt charitable trust 0 Other taxable private foundation E If private foun dation status was terminate d I Fair market value of all assets at end of year J Accounting method: ® Cash Accrual under section 507(b)(1)(A), check here ►� (from Part ll, col. (c), line 16) 0 Other (specify) F It the foundation is in a 60-month termination 111104 2 19 0 6 91 .
  • Judaism and Jewish Philosophy 19 Judaism, Jews and Holocaust Theology

    Judaism and Jewish Philosophy 19 Judaism, Jews and Holocaust Theology

    Please see the Cover and Contents in the last pages of this e-Book Online Study Materials on JUDAISM AND JEWISH PHILOSOPHY 19 JUDAISM, JEWS AND HOLOCAUST THEOLOGY JUDAISM Judaism is the religion of the Jewish people, based on principles and ethics embodied in the Hebrew Bible (Tanakh) and the Talmud. According to Jewish tradition, the history of Judaism begins with the Covenant between God and Abraham (ca. 2000 BCE), the patriarch and progenitor of the Jewish people. Judaism is among the oldest religious traditions still in practice today. Jewish history and doctrines have influenced other religions such as Christianity, Islam and the Bahá’í Faith. While Judaism has seldom, if ever, been monolithic in practice, it has always been monotheistic in theology. It differs from many religions in that central authority is not vested in a person or group, but in sacred texts and traditions. Throughout the ages, Judaism has clung to a number of religious principles, the most important of which is the belief in a single, omniscient, omnipotent, benevolent, transcendent God, who created the universe and continues to govern it. According to traditional Jewish belief, the God who created the world established a covenant with the Israelites, and revealed his laws and commandments to Moses on Mount Sinai in the form of the Torah, and the Jewish people are the descendants of the Israelites. The traditional practice of Judaism revolves around study and the observance of God’s laws and commandments as written in the Torah and expounded in the Talmud. With an estimated 14 million adherents in 2006, Judaism is approximately the world’s eleventh-largest religious group.
  • ORTODOXIAS RELIGIOSAS Y LA SOLUCIÓN BINACIONAL PARA EL CONFLICTO PALESTINO-ISRAELÍ Danilo Guiral Bassi1

    ORTODOXIAS RELIGIOSAS Y LA SOLUCIÓN BINACIONAL PARA EL CONFLICTO PALESTINO-ISRAELÍ Danilo Guiral Bassi1

    ORTODOXIAS RELIGIOSAS Y LA SOLUCIÓN BINACIONAL PARA EL CONFLICTO PALESTINO-ISRAELÍ Danilo Guiral Bassi1 Resumen: El presente trabajo pretende trazar una visión general rápida sobre las propuestas, en el pasado y en la actualidad, de un Estado binacional en la Palestina histórica; comprehender las ortodoxias locales palestino-israelíes, judías y musulmanas, y su acción política en relación con estas propuestas; y problematizar el papel del sionismo cristiano en el conflicto palestino-israelí. Palabras clave: Israel, Palestina, binacional, ortodoxia, Hamas Durante los últimos dos meses, nuevas tensiones surgieron en Israel y en Palestina. Tres adolescentes judíos israelíes fueron secuestrados en el territorio palestino de Cisjordania, ocupada por las fuerzas armadas y por las colonias ilegales israelíes. La acusación del gobierno del Estado judío es que el ataque fue realizado por Hamas, partido político islámico, con una fuerte presencia en la Franja de Gaza y que recientemente firmó un pacto político con Fatah, partido palestino secular, encabezado por Yasser Arafat en el pasado y en la actualidad por Mahmoud Abbas. Después de un mes de búsquedas por los tres israelíes que habían desaparecido, se encontraron sus cuerpos. La reacción de los sectores más conservadores no se hizo esperar: en el gobierno, el clamor por la destrucción de Hamas, incluso por la guerra si fuera necesaria; en las calles, la violencia. Videos circularon mostrando cientos de jóvenes, en especial (por lo que si se puede concluir por sus vestimentas) judíos ortodoxos, en las calles de al-Quds/Jerusalén, pidiendo "muerte a los árabes"2. El mismo día, por lo menos seis palestinos fueron 1 Licenciado en Relaciones Internacionales e investigador del programa de maestría en Historia Social de la Universidad de São Paulo (USP).
  • JO1989-V22-N07.Pdf

    JO1989-V22-N07.Pdf

    THEG~EATE~SM BANKING MADE GREATER PAUL GOTA GREATER CHANCE THE GREATER STUDENT LOANS Paul Clive of Manhattan needed assistance to get his Doctorate in Musical Arts. And what The Greater had to offer was music to his ears: • Stafford Loans • Supplemental Loans for Students • Parent Loans for Students To see how The Greater New York Savings Bank can help out with your education, or for information about our many other types of Joans and accounts, come on in to any Greater branch or call us at 1-800-333-4787. THEG~EATE~,M BANKING MADE GREATER MEMBER FDIC © 1989 The Greater New York Savings Bank ) _ifil9fMJ;~~"'-"'-·"'·;;;;o"'-;;·""·-=·::"';:;'"'"'=-~------~ ' '~ TORAH SCHOOLS FOR ISRAEL ~m···\,- CHll'IUCH ATZ!llAI , .. K~ 'Kl'.JY)l>I l1ln'1 TY1l'.l \ / ...... 40 EXCHANGE PLACE. B l'IEWYORK. l'l.Y. 10005 212·248-6200 CHJNUCHAIZMAI DI wish to know more about the D Enclosed is my gift for the 42,000 Adopt-A- City program children of Chinuch Atzmai in Israel. 0 $7200 sponsors a class for a year 0 $360 sponsors a child for a year D $JOB sponsors a child for 3 months 0 $36 sponsors a child for a month D $18 sponsors a child for 2 weeks 42.000 CHILDREN OF CHll'IUCH ATZMAI WISH YOU A SWEET NEWYEAR. Not ,Mst a cheese, a tra01t1on... ~~ Hao lam, the most trusted name in Cholov Yisroel Kosher Cheese. Cholov Yisroel A reputation earned through 25 years of scrupulous devotion to quality and kashruth. With 12 delicious varieties. Haolarn, a tradition you'll enjoy keeping.
  • Return of Private Foundation

    Return of Private Foundation

    OMB No 1545 0052 Form 990 -PF Return of Private Foundation or Section 4947(a)(1) Nonexempt Charitable Trust Treated as a Private Foundation 2006 Department of the Treasury Note : The foundation may be able to use a copy of this return to satisfy state Internal Revenue Service For calendar year 2006 , or tax year be g innin g , 2006 , and endin g G Check all that apply Initial return Final return Amended return Address change Name change Use the Name of foundation A Employer Identification number IRS label , THE EZRA TRUST FOUNDATION 20-6557217 Otherwise, Number and street (or P 0 box number i t ma i l is not del ivered to street address) Room/suite B Telephone number (see instructions) print t^1 S) v ,i or type . 25 PHILIPS PARKWAY v See Specific City or town State ZIP code C If exemption application is pending, check here Instructions . MONTVALE NJ 07 64 5-1810 D 1 Foreign organizations , check here •H Check type of organization X Section 501(c)(3) exempt private foundation 2 Foreign organizations meeting the 85% test, check q Section 4947(a)(1) nonexempt charitable trust Other taxable private foundation here and attach computation value of all assets at end of year Accounting method Cash Accrual E If private foundation status was terminated Fair market J X under section 507(b)(1)(A), check here (from Part ll, column (c), line 16) Other (specify) _ _ _ _ _ _ _ _ _ _ _ F If the foundation is in a 60- month termination under section 507(b)( 1 )(B), check here c.; $ 101, 743.