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990-PF ` - / Or Section 4947(A)(1) Trust Treated As Private Foundation 2O 1 7
(\)L_11 2949124401116 8 Return of Private Foundation OMB No 1545-0052 Form 990-PF ` - / or Section 4947(a)(1) Trust Treated as Private Foundation 2O 1 7 Department of the Treasury ► Do not enter social security numbers on this form as it may be made public. Internal Revenue Service ► Go to www.irs.gov/Form99OPF for instructions and the latest information. • For calendar year 2017 or tax year beginning , 2017, and ending , 20 Name of foundation A Employer identification number BRACH FAMILY FOUNDATION, INC. 11-306769!8 Number and street (or P 0 box number if mail is not delivered to street address) Room/suite B Telephone number (see instructions) 1600 63RD STREET (718)236-8000 City or town, state or province, country, and ZIP or foreign postal code c If exemption application is pending, check BROOKLYN NY 11204 q q G Check all that apply- Initial return Initial return of a former public charity D 1. Foreign organizations, check here ► q Final return q Amended return I 2. Foreign organizations meeting the 85% test, q Address change q Name change n check here and attach computation ► 0 H Check type of organization ® Section 501(c)(3) exempt private foundation E If private foundation status was terminated under O Y section 507(b)(1)(A), check here ► q Section 4947(a) ( 1 ) nonexempt charitable trust q Other taxable p rivate foundation market Accounting method- ® Cash q Accrual I Fair value of all assets at J F If the foundation is in a 60-month termination end of year (from Part II, col (c), q Other (specify) I under section 507 (b)(1)(B), check here ------------------------------- ► El llne 16) ► $ 17,855,487. -
Welcoming New Alumni to Ner Michoel
Issue #13 • September 2016 • Elul 5776 הרב אדוננו רבי יצחק לוריא זכרונו לברכה כתב "ואשר לא צדה והאלקים 'אנה' 'לידו' 'ושמתי' 'לך'"... ראשי תיבות אלול, לומר כי חודש זה הוא עת רצון לקבל תשובה על החטאים שעשה בכל השנה .)קיצור שולחן ערוך סימן קכח'( he Arizal derives from the posuk which tells us that a Yisroel. You will read of Ner Michoel’s newest project in ,which talmidim are welcomed into the ranks of Ner Michoel ,עיר מקלט can save himself by taking refuge in an רוצח בשוגג Tthat there is a special time of year, Chodesh Elul, which as they take leave of the Yeshiva’s Beis Medrash. And of a special closeness, course, most importantly, you will read about “us” – the– רצון is a refuge of sorts. It is a time of during which teshuva is most readily accepted. alumni – two special individuals who have recently made the transition of resettling in the United States and another For us at Ner Michoel Headquarters this Arizal strikes a who recently celebrated a monumental accomplishment, a resonant chord, for as we write these words, we are presently Siyum HaShas. “taking refuge” in an aircraft above the Atlantic Ocean, en route to participate in an event marking the beginning of .גוט געבענשט יאר and a כתיבה וחתימה טובה Ner Michoel’s fifth year. Ner Michoel itself is meant to be Wishing everyone a an embassy, a refuge of sorts, through which our alumni can “touch back” to their years in Yeshiva. In this issue you will read of the various Ner Michoel events and projects, which concluded Year #4. -
New York 2011 JCRC Williamsburg, Hasidic Community.Pdf
September, 2013 2 THROUGH THE DECADES Williamsburg: a Jewish neighborhood 3 Since the opening of the Williamsburg Bridge in 1903, Williamsburg has been the home of a substantial Jewish community.. Source: Prof. Paul Ritterband Through the ‘60’s – a diverse Jewish neighborhood Politically active Williamsburg Demographics: 1960-1990 Bridge White Hispanic 19601960 19701970 19801980 19901990 7 CURRENT DEMOGRAPHY Sources: U.S. Census and UJO of Williamsburg 8 Using Computer scans of voter registration lists to determine the “contours” of Jewish Williamsburg Expanding southward and eastward, •Williamsburg Hasidic •North Side- Williamsburg South Side now includes significant •Bedford portions of the •Clinton Hill neighborhoods of: Sources: NYC Department of City Planning and Prime NY 9 UJA-Federation Jewish Community Study of New York: 2011 Williamsburg (11211, 11205, 11206) 2002 2011 Jewish 11,800 18,600 households Persons in Jewish 57,600 77,100 households Jewish persons 52,700 74,500 Orthodox Jews 61,000 Non-Orthodox 13,500 Jews Comparing Jewish Community Study, 2011 zip clusters to Jewish voter concentrations. Williamsburg, Clinton Hill & Bedford Stuyvesant Population growth to the south and east Horizontal Vertical Vertical Population change in the Williamsburg area Total Population White Nonhispanic Population Population Change Percent Change Change Percent Change Population 2010 2010 2000‐2010 2000‐2010 2000‐2010 2000‐2010 Williamsburg 32,926 657 2% 28,366 5,041 22% North Side- 45,774 5,644 14% 23,968 10,245 75% South Side Bedford 70,713 11,486 19% 18,054 15,594 634% Clinton Hill 34,791 1,499 5% 12,389 7,419 149% The census • The population in all four neighborhoods grew, but the data, as White Nonhispanic population reported by exploded. -
With Just One Masechta Left to Global Siyum Hashas, a Call from Lublin to Encourage Greater Daf Yomi Participation
With Just One Masechta Left to Global Siyum Hashas, A Call from Lublin to Encourage Greater Daf Yomi Participation October 25, 2019 by Sandy Eller Video of the Siyum Seder Kodshim. View the full video of the event here. What began in Lublin has returned to Lublin, as divrei bracha delivered in honor of the penultimate siyum of the 13th Daf Yomi cycle emanated from a place whose walls still echo with the kol Torah of pre-war Poland, Rav Meir Shapiro’s Yeshivas Chachmei Lublin. With just over two months remaining until klal yisroel’s global celebration of Torah unfolds at MetLife Stadium on January 1st, 2020, Daf Yomi fever is at an all time high and there could be no better place to celebrate the completion of Seder Kodshim than Yeshivas Chachmei Lublin, Poland, where the first two Siyumei HaShas were held in 1931 and 1938. Traveling to Lublin to speak in front of the iconic yeshiva’s aron kodesh, Rabbi Meir Tzvi Spitzer, Rosh Mesivta at Yeshivas Mir Yerushalayim, described the siyum on Seder Kodshim as a major milestone that will inspire countless individuals to expand the scope of their limudim, sparking additional siyumim as the countdown towards the 13th Global Siyum HaShas of Daf Yomi heads towards its final celebratory moments. Eloquently describing the tremendous kedusha of the yeshiva as the best possible location to daven for the continued growth of klal yisroel’s unprecedented commitment to limud HaTorah b’kvius, Rabbi Spitzer noted that those who study Daf Yomi have been showered with tremendous bracha and siyata dishmaya as they bring Rav Meir Shapiro’s dream to life on a daily basis. -
A Fresh Perspective on the History of Hasidic Judaism
eSharp Issue 20: New Horizons A Fresh Perspective on the History of Hasidic Judaism Eva van Loenen (University of Southampton) Introduction In this article, I shall examine the history of Hasidic Judaism, a mystical,1 ultra-orthodox2 branch of Judaism, which values joyfully worshipping God’s presence in nature as highly as the strict observance of the laws of Torah3 and Talmud.4 In spite of being understudied, the history of Hasidic Judaism has divided historians until today. Indeed, Hasidic Jewish history is not one monolithic, clear-cut, straightforward chronicle. Rather, each scholar has created his own narrative and each one is as different as its author. While a brief introduction such as this cannot enter into all the myriad divergences and similarities between these stories, what I will attempt to do here is to incorporate and compare an array of different views in order to summarise the history of Hasidism and provide a more objective analysis, which has not yet been undertaken. Furthermore, my historical introduction in Hasidic Judaism will exemplify how mystical branches of mainstream religions might develop and shed light on an under-researched division of Judaism. The main focus of 1 Mystical movements strive for a personal experience of God or of his presence and values intuitive, spiritual insight or revelationary knowledge. The knowledge gained is generally ‘esoteric’ (‘within’ or hidden), leading to the term ‘esotericism’ as opposed to exoteric, based on the external reality which can be attested by anyone. 2 Ultra-orthodox Jews adhere most strictly to Jewish law as the holy word of God, delivered perfectly and completely to Moses on Mount Sinai. -
Stamford Hill.Pdf
This is an Accepted Manuscript of an article published by Taylor & Francis in Housing Studies on Volume 33, 2018. Schelling-Type Micro-Segregation in a Hassidic Enclave of Stamford-Hill Corresponding Author: Dr Shlomit Flint Ashery Email [email protected] Abstract This study examines how non-economic inter- and intra-group relationships are reflected in residential pattern, uses a mixed methods approach designed to overcome the principal weaknesses of existing data sources for understanding micro residential dynamics. Micro-macro qualitative and quantitative analysis of the infrastructure of residential dynamics offers a holistic understanding of urban spaces organised according to cultural codes. The case study, the Haredi community, is composed of sects, and residential preferences of the Haredi sect members are highly affected by the need to live among "friends" – other members of the same sect. Based on the independent residential records at the resolution of a single family and apartment that cover the period of 20 years the study examine residential dynamics in the Hassidic area of Stamford-Hill, reveal and analyse powerful Schelling-like mechanisms of residential segregation at the apartment, building and the near neighbourhood level. Taken together, these mechanisms are candidates for explaining the dynamics of residential segregation in the area during 1995-2015. Keywords Hassidic, Stamford-Hill, Segregation, Residential, London Acknowledgments This research was carried out under a Marie Curie Fellowship PIEF-GA-2012-328820 while based at Centre for Advanced Spatial Analysis (CASA) University College London (UCL). 1 1. Introduction The dynamics of social and ethnoreligious segregation, which form part of our urban landscape, are a central theme of housing studies. -
Orthodoxy in American Jewish Life1
ORTHODOXY IN AMERICAN JEWISH LIFE1 by CHARLES S. LIEBMAN INTRODUCTION • DEMOGRAPHIC CHARACTERISTICS OF ORTHODOXY • EARLY ORTHODOX COMMUNITY • UNCOMMITTED ORTHODOX • COM- MITTED ORTHODOX • MODERN ORTHODOX • SECTARIANS • LEAD- ERSHIP • DIRECTIONS AND TENDENCIES • APPENDLX: YESHIVOT PROVIDING INTENSIVE TALMUDIC STUDY A HIS ESSAY is an effort to describe the communal aspects and institutional forms of Orthodox Judaism in the United States. For the most part, it ignores the doctrines, faith, and practices of Orthodox Jews, and barely touches upon synagogue hie, which is the most meaningful expression of American Orthodoxy. It is hoped that the reader will find here some appreciation of the vitality of American Orthodoxy. Earlier predictions of the demise of 11 am indebted to many people who assisted me in making this essay possible. More than 40, active in a variety of Orthodox organizations, gave freely of their time for extended discussions and interviews and many lay leaders and rabbis throughout the United States responded to a mail questionnaire. A number of people read a draft of this paper. I would be remiss if I did not mention a few by name, at the same time exonerating them of any responsibility for errors of fact or for my own judgments and interpretations. The section on modern Orthodoxy was read by Rabbi Emanuel Rackman. The sections beginning with the sectarian Orthodox to the conclusion of the paper were read by Rabbi Nathan Bulman. Criticism and comments on the entire paper were forthcoming from Rabbi Aaron Lichtenstein, Dr. Marshall Ski are, and Victor Geller, without whose assistance the section on the number of Orthodox Jews could not have been written. -
KAJ NEWSLETTER January 9, ‘20 י"ב טבת תש"פ a Monthly Publication of K’Hal Adath Jeshurun
KAJ NEWSLETTER January 9, ‘20 י"ב טבת תש"פ A monthly publication of K’hal Adath Jeshurun Volume 50 Number 4 New Security Measures In light of the recent sobering events in Jersey City and Monsey, we are reminded ever more of our tenuous Golus-situation and the need for vigilance and security. The Kehilla has implemented the following new security measure: Access to the Shul now requires the use of a code. The only two doors to be used to enter the Shul are the front left door (main entrance) and the ramp door (south side). All women should use the ramp door (only) when entering the Shul. We realize that this is an inconvenience, but the Board believes that it is a necessary step to take in light of recent events. The Board of Trustees is considering additional security measures as well, which will also cover 90 Bennett Avenue. At a recent meeting with elected officials and police, the police department’s dedicated Houses of Worship squad car was mentioned; this car makes periodic check-up patrols around neighborhood Shuls. CHANUKA 5780 The evening of 25 Kislev (Sunday, December 22nd) saw the first candle of Chanuka 5780 lit in the large Menora of our Beis Knesses by Chazon Ezra Lasdun. Vol. 50, No. 4 KAJ NEWSLETTER Page 2 As usual, many members—and others—from near and not-so-near came to our Shul’s Hadlokas Neiros Chanuka over the various evenings, which included two Sunday’s, ensuring a full measure of Pirsumei Nisso. Mr. Yosef Levi lit the Neiros on the second Sunday evening, Leil Zos Chanuka. -
Chassidus on the Eh're 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) RE ’EH _ CHASSIDUS ON THE PARSHA + Dvar Torah The Merit of Charity Compound forms of verbs usually indicate thoroughness. Yet when the Torah tells us (14:22), “You shall fully tithe ( aser te’aser ) all the produce of your field,” our Sages derive another concept. “ Aser bishvil shetis’asher ,” they say. “Tithe in order that you shall become wealthy.” Why is this so? When the charity a person gives, explains Rav Levi Yitzchak, comes up to Heaven, its provenance is scrutinized. Why was this particular amount giv en to charity? Then the relationship to the full amount of the harvest is discovered. There is a ration of ten to one, and the amount given is one tenth of the total. In this way the entire harvest participates in the mitzvah but only in a secondary role. Therefore, if the charity was given with a full heart, the person giving the charity merits that the quality of his donation is elevated. The following year, the entire harvest is elevated from a secondary role to a primary role in the giving of the charit y. The amount of the previous year’s harvest then becomes only one tenth of the new harvest, and the giver becomes wealthy. n Story Unfortunately, there were all too many poor people who circulated among the towns and 1 Re ’eh / [email protected] villages begging for assistance in staving off starvation. -
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) VA’ES CHA NAN _ CHASSIDUS ON THE PARSHA + Dvar Torah Deciphered Messages The Torah tells us ( Shemos 19:19) that when the Jewish people gathered at Mount Sinai to receive the Torah , “Moshe spoke and Hashem answered him with a voice.” The Gemora (Berochos 45a) der ives from this pasuk the principle that that an interpreter should not speak more loudly than the reader whose words he is translating. Tosafos immediately ask the obvious question: from that pasuk we see actually see the opposite: that the reader should n ot speak more loudly than the interpreter. We know, says Rav Levi Yitzchok, that Moshe’s nevua (prophecy) was different from that of the other nevi’im (prophets) in that “the Shechina was speaking through Moshe’s throat”. This means that the interpretation of the nevuos of the other nevi’im is not dependent on the comprehension of the people who hear it. The nevua arrives in this world in the mind of the novi and passes through the filter of his perspectives. The resulting message is the essence of the nevua. When Moshe prophesied, however, it was as if the Shechina spoke from his throat directly to all the people on their particular level of understanding. Consequently, his nevuos were directly accessible to all people. In this sense then, Moshe was the rea der of the nevua , and Hashem was the interpreter. -
Lelov: Cultural Memory and a Jewish Town in Poland. Investigating the Identity and History of an Ultra - Orthodox Society
Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Item Type Thesis Authors Morawska, Lucja Rights <a rel="license" href="http://creativecommons.org/licenses/ by-nc-nd/3.0/"><img alt="Creative Commons License" style="border-width:0" src="http://i.creativecommons.org/l/by- nc-nd/3.0/88x31.png" /></a><br />The University of Bradford theses are licenced under a <a rel="license" href="http:// creativecommons.org/licenses/by-nc-nd/3.0/">Creative Commons Licence</a>. Download date 03/10/2021 19:09:39 Link to Item http://hdl.handle.net/10454/7827 University of Bradford eThesis This thesis is hosted in Bradford Scholars – The University of Bradford Open Access repository. Visit the repository for full metadata or to contact the repository team © University of Bradford. This work is licenced for reuse under a Creative Commons Licence. Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Lucja MORAWSKA Submitted in accordance with the requirements for the degree of Doctor of Philosophy School of Social and International Studies University of Bradford 2012 i Lucja Morawska Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Key words: Chasidism, Jewish History in Eastern Europe, Biederman family, Chasidic pilgrimage, Poland, Lelov Abstract. Lelov, an otherwise quiet village about fifty miles south of Cracow (Poland), is where Rebbe Dovid (David) Biederman founder of the Lelov ultra-orthodox (Chasidic) Jewish group, - is buried. -
Torah Wellsprings A4.Indd
Beshalach diritto d'autore 20ϮϬ di Mechon Beer Emunah [email protected] Traduzione a cura del team VedibartaBam Table of Contents Torah Wellsprings - Beshalach Shabbos of Emunah .........................................................................................................4 Believe in Yourself ...........................................................................................................5 The Hand of Emunah .......................................................................................................8 Bitachon is the root of success in Avodas Hashem ...................................................9 Kriyas Yam Suf in the merit of Bitachon...................................................................10 Hashem Acts with Us as We act with Him ................................................................11 The War with Amalek ...................................................................................................13 A Moment of Emunah ...................................................................................................14 Bitachon ...........................................................................................................................14 Feeding Birds on Shabbos Shirah ..............................................................................16 The Struggle to Have Emunah .....................................................................................17 Hashem Reminds Us .....................................................................................................18