Reflections on the Legacy of Rabbi Mordechai Fachler Z”L
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JEW HATRED Anti-Semitism in Emulate the Growth and Influence of Its European Counterparts
CJM OWALJUSIKWHS JEW HATRED Anti-Semitism in emulate the growth and influence of its European counterparts. Groups such as Britain Today the British National Party are scorned by the vast majority of Britons and are Anti-Semitism is, in many ways, the relatively powerless in the mainstream precursor of the racist attitudes now political process. projected by European societies on the The Far Right's influence, however, visible ethnic minorities within their on racial and political tension and midst. Jews remain the primary, violence, is manifest in localised areas of ideological, target for hard-core racists, power across the country. Racial attacks but the vast bulk of societal racism, in Tower Hamlets increased by over prejudice and actual physical attacks are 300% following the BNP's Millwall Edmonton Cemetery April 1990 directed against visible minority groups council seat election success in of Afro-Caribbean, India sub-continent, September '93. The Millwall victory (Nov '92); and the initial Allied air strikes or North African origin. This is confirmed (since overturned in the May '94 local against Iraq (Jan '91). by a number of recent opinion polls elections) gave an unprecedented boost The next highest increase followed conducted throughout Europe and Britain to the BNP's morale and public profile. the highly publicised desecration of the by the American Jewish Committee in Jewish cemetery in Carpentras, France which Jews were consistently viewed Anti-Semitic Incidents and Attacks (May '90). This is an indicator of the more favourably than other minority Anglo-Jewry's representative body, the influence of publicity on racist attacks, a groups. -
Sukkot Siddur
SUKKOT SHEMINI ATZERET SIDDUR NOMANSZONE.ORG NOMANSZONE.ORG SUKKOT THE FEAST OF TABERNACLES This festival is sometimes referred to as Zeman Simkhateinu, the Season of our Rejoicing. Thus, Tabernacles is thought to be the feast of feasts. Tabernacle is one of the three great pilgrimage festivals called Shalosh Regalim in Hebrew, where all males are required to appear before YHWH in Yerushalem with an offering. The feast of Sukkot is commonly known as the feast of Tabernacles, Booths, or Ingathering and less widely known as the Feast of Feasts of Nations, or the Feast of Lights. Sukkot falls in the seventh month on the 15th day of Tishri and lasts for seven days after the fall fruit harvest. The Scriptural command for this feast is found in Wayiqra (Leviticus) 23:33-43. “And spoke unto Moshe, saying: Speak unto the children of Yisra’el, saying, On the fifteenth day of this seventh month is the feast of Sukkot, for seven days unto . On the first day shall be a Set- Apart convocation; you shall do no manner of servile work. Seven days you shall bring an offering made by fire unto . On the eighth day shall be a Set-Apart convocation unto you, and you shall bring an offering made by fire unto : it is a day of solemn assembly; you shall do no manner of servile work. These are the appointed seasons of , which you shall proclaim to be Set-Apart convocations, to bring an offering made by fire unto : a burnt-offering, and a meal-offering, a sacrifice, and drink- offerings; each on its own day, Beside the Sabbaths of , and beside your gifts, and beside all your vows, and beside all your freewill-offerings, which you give unto . -
The Jewish Journal of Sociology
THE JEWISH JOURNAL OF SOCIOLOGY EDITOR Morris Ginsberg MANAGING EDITOR Maurice Freedman ASSISTANT EDITOR Judith Freedman VOLUME TEN 1968 Published on behalf of the World Jewish Congress by William Heinemann Ltd CONTENTS Antwerp Jewry Today by Jacques Notes on Contributors 170, 307 (Jutwirti, 121 Notice to Contributors 4, 16 Books Received 16g, 306 Register of Social Research on the Books Reviewed 3, 175 Anglo-Jewish Community by Book Reviews 145, 289 MarlenaSchmool 281 Chronicle 164, 301 Shaul Esh—In Memoriarn by Conversion and American Ortho- Tehuda Baiter 287 dox Judaism: A Research Note Size and Structure of the Anglo- by Albert Ehrman and C. Abraham Jewish Population ,96o—!965, Fenster 47 The by S. J. Prais and Marlena Edgware Survey: Demographic Schrnool Results, The by Ernest Krausz 83 Status of the Anglo-Jewish Rab- Emergence of the Public Sector of binate, 1840-1914, The by the Israeli Economy, The by Michael Coulsion 5 Abraham Cohen 251 SyrianJews in Three Social Settings Influence of Parental Background by Walter P. Zenzier 10' on Jewish University Students, Tools of Legitimation—Zionism The by Vera West 267 and the Hebrew Christian Move- Jewish Christian Adventist Move- ment, The by B. Z. Sobel 241 ment, A by Step/zen Sha rot 35 Two Minorities: The Jews of Look Forward in Perplexity (Re- Poland and the Chinese of the view Article by S. E. Finer 139 Philippines by D. Stanley Eitzen 221 Mixed Marriage in WesternJewry: Historical Background to the Jewish Response by Moshe Davis 177 AUTHORS OF ARTICLES Bauer, Y. 287 Gutwirth,J. 121 Cohen, A. -
Session of the Zionist General Council
SESSION OF THE ZIONIST GENERAL COUNCIL THIRD SESSION AFTER THE 26TH ZIONIST CONGRESS JERUSALEM JANUARY 8-15, 1967 Addresses,; Debates, Resolutions Published by the ORGANIZATION DEPARTMENT OF THE ZIONIST EXECUTIVE JERUSALEM AMERICAN JEWISH COMMITTEE n Library י»B I 3 u s t SESSION OF THE ZIONIST GENERAL COUNCIL THIRD SESSION AFTER THE 26TH ZIONIST CONGRESS JERUSALEM JANUARY 8-15, 1966 Addresses, Debates, Resolutions Published by the ORGANIZATION DEPARTMENT OF THE ZIONIST EXECUTIVE JERUSALEM iii THE THIRD SESSION of the Zionist General Council after the Twenty-sixth Zionist Congress was held in Jerusalem on 8-15 January, 1967. The inaugural meeting was held in the Binyanei Ha'umah in the presence of the President of the State and Mrs. Shazar, the Prime Minister, the Speaker of the Knesset, Cabinet Ministers, the Chief Justice, Judges of the Supreme Court, the State Comptroller, visitors from abroad, public dignitaries and a large and representative gathering which filled the entire hall. The meeting was opened by Mr. Jacob Tsur, Chair- man of the Zionist General Council, who paid homage to Israel's Nobel Prize Laureate, the writer S.Y, Agnon, and read the message Mr. Agnon had sent to the gathering. Mr. Tsur also congratulated the poetess and writer, Nellie Zaks. The speaker then went on to discuss the gravity of the time for both the State of Israel and the Zionist Move- ment, and called upon citizens in this country and Zionists throughout the world to stand shoulder to shoulder to over- come the crisis. Professor Andre Chouraqui, Deputy Mayor of the City of Jerusalem, welcomed the delegates on behalf of the City. -
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Written evidence from Board of Deputies of British Jews Introduction The Board of Deputies of British Jews is the democratic and representative body for the UK’s Jewish community. We are the first port of call for Government, the media and others seeking to understand the Jewish community’s interests and concerns. The post-death legal system, and care for bereaved families, is a perennial concern for the Jewish community, given how increased referrals to the Coroners in recent decades have had the capacity to interfere with Jewish burial and mourning traditions. Therefore, by way of background, we have included in this submission: Board of Deputies’ proposals from April 2018 that made recommendations as to reforms of the Coroner system The Board of Deputies submission to the All Party Parliamentary Group for Funerals and Bereavement June 2014 investigation into delays between death and burial or cremation. These two documents outline reforms that, in the view of the Board of Deputies of British Jews, would ensure a post-death legal system which was much more faith sensitive. However, to focus on the particular questions the inquiry has posed, it should be made clear that the Jewish community has excellent relations with the vast majority of Coroners, who accommodate the requirements of the Jewish community, especially in regard to early release of bodies and non- invasive autopsy. This is almost entirely due to the building up of individual relationships - there is very little systemic guarantee of such provision. Hence, when a Coroner does not wish to accommodate the needs of a local Jewish community, there appears to be little that can be done. -
Anglo-Jewry's Experience of Secondary Education
Anglo-Jewry’s Experience of Secondary Education from the 1830s until 1920 Emma Tanya Harris A thesis submitted in fulfilment of the requirements For award of the degree of Doctor of Philosophy Department of Hebrew and Jewish Studies University College London London 2007 1 UMI Number: U592088 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 complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Dissertation Publishing UMI U592088 Published by ProQuest LLC 2013. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 Abstract of Thesis This thesis examines the birth of secondary education for Jews in England, focusing on the middle classes as defined in the text. This study explores various types of secondary education that are categorised under one of two generic terms - Jewish secondary education or secondary education for Jews. The former describes institutions, offered by individual Jews, which provided a blend of religious and/or secular education. The latter focuses on non-Jewish schools which accepted Jews (and some which did not but were, nevertheless, attended by Jews). Whilst this work emphasises London and its environs, other areas of Jewish residence, both major and minor, are also investigated. -
Boisi Center Interviews No
the boisi center interviews no. 100: march 11, 2015 antony lerman, author of The Making and Unmaking of a Zionist, and Bos- ton College political science professor and Boisi Center director alan wolfe sat down with Boisi Center associate director Erik Owens and undergraduate research assistant Evan Goldstein before Lerman’s presentation on a “new paradigm” for Israeli Jewish-Palestinian peace and reconciliation. owens: What is the current state of years ago when it was thought that the movement. They started in the UK, and the Jewish communities in Britain and community was declining so much, have expanded all over the world. To give America, and how are the two different? the question of whether there would be you the size of it: the main event is a Jewish grandchildren was discussed, and gathering around Christmas-New Year, lerman: A good place to start is size, there was a movement of educational when Jews are not otherwise occupied. because there’s obviously a vast discrep- revival—opening up Jewish schools, and Twenty-five hundred people gather at a ancy. There are about 300,000 self-iden- university campus to listen to a myriad tifying Jews in Britain. Most British Jews of lectures and take part in self-study and live in London. Jews used to live in all music classes and Talmud and anything, kinds of outlying places, such as in South really, that comes within Jewish purview. Wales, in the mining villages, out in the It’s an example that there is a hunger for countryside as well. About 60 percent that kind of thing. -
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THE PLURALITY OF PLURALISM: YOUTH MOVEMENTS AND THE COMMUNAL DISCOURSE OF JEWISH DIVERSITY Sarah Abramson ABSTRACT This article examines the ways in which British Jewish youth movements support, denounce and struggle with the concept of Jewish pluralism and how these actions mimic or diverge from wider communal debates. I argue that these young leaders often consider their approaches to intra- Jewish diversity to be more nuanced than the two dominant (and polar- ised) communal positions on pluralism. I conclude that youth movements provide an important space for engaging with notions of pluralism in more controversial and significant ways than can be seen in wider British Jewish debates on the issue, but these movements devise educational agendas that are still constrained by a fear of transgressing against the increasingly controversial concept of a singular ‘authentic’ Judaism. WHAT IS [JEWISH] PLURALISM? ccording to the philosopher David Archard, “[t]he starting point for any discussion of pluralism is a recognition that we inhabit A a world of difference” (1996, p. 1). Pluralism is a basic tenet of (post) modern Western existence; existing alongside a plurality of other types of people is now often understood as a given fact. As a result, academic sociological literature tends to analyse attempts to live with pluralism (integration, assimilation and cohesion studies) rather than analyses of pluralism as a theoretical concept (ibid). Yet the sociology of religion, or sociology about religious groups, requires a more careful consideration of pluralism as a theoretical category The Jewish Journal of Sociology, vol. 3, 2011 04 Abramson 057-080.indd 57 19/10/2011 09:22 SARAH ABRAMSON of analysis. -
Jpr / Report Institute for Jewish Policy Research October 2015
jpr / report Institute for Jewish Policy Research October 2015 Strictly Orthodox rising: What the demography of British Jews tells us about the future of the community L. Daniel Staetsky and Jonathan Boyd The Institute for Jewish Policy Research (JPR) is a London-based independent research organisation, consultancy and think-tank. It aims to advance the prospects of Jewish communities in Britain and across Europe by conducting research and developing policy in partnership with those best placed to influence Jewish life. Authors Dr Daniel Staetsky is a Senior Research Fellow at JPR. His expertise spans the disciplines of demography, applied statistics and economics, and he is a former researcher and analyst at the Central Bureau of Statistics in Israel and at RAND Europe. He holds a PhD in social statistics from the University of Southampton, and an MA in demography from the Hebrew University of Jerusalem, where he specialised in Jewish and Israeli demography and migration. His work in Jewish demography has been widely published. Dr Jonathan Boyd is Executive Director of JPR. A specialist in the study of contemporary Jewry, he is a former Jerusalem Fellow at the Mandel Institute in Israel, and has held professional positions in research and policy at the JDC International Centre for Community Development, the Jewish Agency, the UJIA and the Holocaust Educational Trust. He holds a doctorate in educational philosophy from the University of Nottingham, and a BA and MA in modern Jewish history from University College London. JPR Report October -
September and October 2016 See You on the High Holy Days! Celebrate Sukkot with Us Four Ways
Mishpachah Matters Issue 77.1 and 77.2 Mishpachah Matters Elul 5776 - Tishri/Cheshvan 5777 The Newsletter of Bet Mishpachah, Founded in 1975 by Members of the Washington, DC, Gay Community September and October 2016 www.betmish.org See You on the High Holy Days! Celebrate Sukkot With Us Four Ways We look forward to seeing you and to welcoming you in Sukkot, the first of the three pilgrimage festivals (Shalosh person at Bet Mishpachah’s inspiring, innovative and R’galim) of the new year 5777, begins on Sunday night, meaningful High Holy Day (HHD) services for 2016/5777. October 16/15 Tishrei, just five days after Y om Kippur. Joyously celebrating Sukkot is the perfect way to start Join us as Rabbi Laurie Green, Rabbi Ben Shalva as our fulfilling our resolutions for greater Jewish spiritual and Chazan, our cadre of experienced lay leaders and Darshanim, communal involvement in the New Year. and our outstanding Choir lead warm and welcoming HHD services using Bet Mishpachah’s uniquely beautiful and Like most Jewish holidays, Sukkot has complex layers of progressive HHD liturgy. You won’t find such meaningful meaning. In Sh’mot (Exodus) 34:22, Sukkot is established as and egalitarian liturgy anywhere else to lead you on the path the annual fall harvest festival (Chag ha-Asif) in the Land of of transformation to start the New Year off right. Israel. In Va-yikra (Leviticus) 23:42-43, Sukkot commemorates the People of Israel’s temporary dwellings Highlights for our HHD services this year include: and their direct dependence on G-d during the forty years they wandered in the wilderness after escaping Egypt until Rabbi Julia Watta Belser, Professor of Jewish Studies at they entered the Land of Israel. -
What Yentl Reveals About Orthodox Judaism's
Allison Hufford Professor Greenblatt 08/26/2019 The Question of Queerness: What Yentl Reveals about Orthodox Judaism’s Relationship to Gender Identity and Sexuality Orthodox Judaism is one of the most traditional branches of modern Judaism, and has historically been the slowest to break from conventional gender roles. Barbra Streisand’s movie Yentl, and Issac Singer’s short story “Yentl the Yestiva Boy” which it is based on, explore Orthodox Judaism’s relationship to queerness through the story of a Jewish woman, Yentl, who disguises herself as a man, Anshel, in order to study Torah. Whereas the short story can easily be read as a transgender narrative, the movie erases much of this gender-queerness by taking on more of a feminist approach. Both interpretations, however, represent, explore, and then ultimately abandon queerness as incompatible with Orthodox Jewish identity. Nevertheless, it is through this exploration of gender and sexual fluidity that the story of Yentl reveals the queerness inherent in Jewish culture, suggesting that each is not so disparate from the other as they may seem. Although the phrases ‘transgender,’ ‘non-binary,’ or even ‘queer’ are never explicitly written in the text, “Yentl the Yeshiva Boy” has been interpreted by many not as the story of a cross-dressing woman but as a trans-man inside a female body. This interpretation is not altogether unsupported, beginning with Yentl’s father telling his daughter that she has “the soul of a man” and that her female body is a “mistake” (Singer 8). Before she becomes Anshel, Yentl also frequently cross-dresses in front of a mirror—something that has no obvious purpose other than the presumed pleasure it provides her with. -
Sukkot in the Torah דַּבֵּ ר אֶל בְּנֵי יִשְׂרָאֵל
BY RABBI ELAZAR MEISELS “For seven days you shall dwell in Sukkot… This is so that future generations will know Sukkot in the Torah that I had the Israelites live in booths when I brought them out of Egypt.” ּדַ ּבֵר ֶאל ּבְנֵי יִ ְש ׂרָ ֵאל לֵ ֹאמר ּ ַב ֲח ִמ ּׁ ָשה עָ ָש ׂר יוֹם לַ ֹחדֶשׁ ַה ּׁ ְש ִב ִיעי ַה ּזֶה ַחג ַה ּסֻכּוֹת Rabbi Eliezer holds that these booths were the Clouds of Glory which encircled ׁ ִשבְעַת יָ ִמים לַ ֹידוָד: ּ ַביּוֹם ָהרִאשׁוֹן ִמ ְקרָא ֹקדֶשׁ ּכָל ְמלֶאכֶת עֲ ֹבדָה ֹלא ַתעֲשׂוּ: and protected us throughout our stay in ׁ ִשבְעַת יָ ִמים ּ ַת ְקרִיבוּ ִא ּׁ ֶשה לַ ֹידוָד ּ ַביּוֹם ַה ּׁ ְש ִמינִי ִמ ְקרָא ֹקדֶשׁ יִ ְהיֶה לָכֶם the desert. Rabbi Akiva explains that the verse refers to the actual tents in which וְ ִה ְקרַבְ ּ ֶתם ִא ּׁ ֶשה לַ ֹידוָד עֲצֶרֶת ִהוא ּכָל ְמלֶאכֶת עֲ ֹבדָה ֹלא ַתעֲשׂוּ: ֵא ּלֶה מוֹעֲדֵי .we lived while sojourning the desert יְ ֹדוָד ֲא ׁ ֶשר ּ ִת ְקרְאוּ ֹא ָתם ִמ ְקרָ ֵאי ֹקדֶשׁ לְ ַה ְקרִיב ִא ׁ ֶשּה לַ ֹידוָד ֹעלָה ִוּמנְ ָחה זֶ ַבח Talmud, Tractate Sukkah 11b וּנְ ָס ִכים ּדְ ַבר יוֹם ּבְיוֹמוֹ: ִמ ּלְ ַבד ׁ ַש ּבְ ֹתת יְ ֹדוָד ִוּמ ּלְ ַבד ַמ ּ ְת ֵנוֹתיכֶם ִוּמ ּלְ ַבד ּכָל What is the significance of the tents נִדְרֵיכֶם ִוּמ ּלְ ַבד ּכָל נִדְ ֹב ֵתיכֶם ֲא ׁ ֶשר ּ ִת ּ ְתנוּ לַ ֹידוָד: ַאךְ ּ ַב ֲח ִמ ּׁ ָשה עָ ָש ׂר יוֹם לַ ֹחדֶשׁ in the desert that they deserve such a serious commemoration? The Sukkah ַה ּׁ ְש ִב ִיעי ּבְ ָא ְס ּפְכֶם ֶאת ּ ְת ַבוּאת ָה ָארֶץ ּ ָת ֹחגּוּ ֶאת ַחג יְ ֹדוָד ׁ ִשבְעַת יָ ִמים ּ ַביּוֹם reminds us of the great faith of the Jewish ָהרִאשׁוֹן ׁ