Orthonuts

 

The "Orthonuts" mount a hill overlooking a roadway in Israel on a Shabat to throw stones and rocks at passing cars.

  Never mind that stones and rocks on Shabat are "mukseh."

  Never mind that someone could be injured or killed.

The "Orthonuts" of Bnai Brak string a chain across a roadway before Shabat

   Too bad a motorcycle rider failed to see the chain in the dark and died.

The "Orthonuts" of Bet Shemesh spit on properly dressed elementary school girls going to school next door to their neighborhood.

  Never mind that the child was properly dressed for almost any place but "their" neighborhood.

All the above is true; it happed and in some cases still is happening.

But are these people really Orthodox?

Well, they wear black hats and gartels. Their wives cover their faces with burkas like a Moslem.

As a matter of fact, these "Orthonuts" act like Muslims, extremist Muslims.

Merriam Webster Online (http://www.merriam-webster.com/dictionary/orthodox) defines "orthodox" as

conforming to established doctrine especially in religion

By all accounts the "established doctrine" is NOT Judaism, certainly not any Judaism I know about.

These same "Orthonuts" who throw rocks at passing cars on Shabat also are the ones that refuse to accept Israel as their nation - they prefer the rule of the PA (and for my part, the PA can have them, albeit I know that not all denizens of Mea Sharim are that brand of "Orthodox.")

There ARE tolerant black hats.

There are bigoted heloneem - non-observant or minimally observant Jews - who hate black hats just because they wear black hats.

Somewhere along the line we - Jews - seem to have forgotten why the Bet haMikdash was destroyed.

We don't have a Temple now, but we do have a state - Israel - that can be destroyed by its own people by their behavior toward their fellow Jews - regardless of their level of observance.

The country is being split into more fractions than there are political parties.

The left/liberals are pulling in one direction, the right in another, and the Orthonuts in still another.

At least a relative quiet reigns between many Sephardi/Mizrachi Jews and Ashkenazim, the Rishion L'Zion's family not-withstanding.

Israel has enough problems; it doesn't need more "Orthonuts."

We don't need them any where else, either.

Sometimes it's difficult, but

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Hag haMolad a "national holiday?"

 

I'm an American, born in the U.S.A. so all the hoopla surrounding Hag haMolad - and its springtime counterpart - is well known to me.

But I never realized that Hag haMolad was a NATIONAL holiday.

I know it's celebrated by the "rov" - the majority of people in America - citizens or not.

But it is a RELIGIOUS holiday.

Perhaps I'm deceiving myself, maybe for most folks in the U.S. the religion has been taken out of Hag haMolad; forget Bet Lekham and Natzeret and salute Wall Street and Main Street. In my neighborhood I see lots of snowmen and trees and even an inflatable monkey - now what does an inflatable monkey have to do with Hag haMolad??

Two things aggrieve me.

Thing One: Having the governments recognize Hag haMolad as an official holiday blurs the line between religion and state. It suggests that the state (in broad terms) is a tool of the people who celebrate a religious Hag haMolad.

Thing Two: If my non-Jewish neighbors now get the day off for what was, and should remain, a "religious" holiday, why do I have to sacrifice my vacation time for Jewish holy days - and remember, here in "hul" I have to give up two days for the beginning of Pesach and Sukot and two days at the end of Pesach and Sukot. Plus Shavuot. Let's not forget two days for Rosh HaShanna and another for Yom Kippur.

The Fourth of July is a NATIONAL holiday. Ditto Veteran's/Memorial Day, Labor Day, and Presidents' Day (which I liked better then Washington and Lincoln has individual days). Thanksgiving is a "national" holiday, albeit with a "hint" of a religious connection; to whom are we giving thanks? HaShem, the farmer or local Publix or Safeway supermarket, or perhaps the Founding Fathers who had the good sense to prohibit a state religion. Maybe "all of the above."

Halloween is not a national holiday, and it reeks of religion for those who have any concept of their claimed beliefs. Likewise New Year's Eve/Day which Jews should realize is "Yom haBrit" - you do the math.

We are "blessed" with a number of truly national holidays that are free of any specific religious overtones.

I'm not trying to fight the commercialism. I had a friend who owned a jewelry store in Orlando FL. He hold me that if he didn't make it between Thanksgiving and the Hag haMolad his year was a financial disappointment (if not minor disaster). Lots of businesses are in the same situation, regardless of their size.

If a merchant wants to put a Santa Claus or even an inflatable monkey in the store's window, well and good. Even a manger scene is OK (but I doubt I'll see one in front of a Motel 6 or Holiday Inn).

But to make Hag haMolad - or any other religious holiday, even Yom Kippur - a "national holiday" is a bit much, and yes, Virginia, Yom Kippur in my neck of the woods is a day when many public schools are closed but the mail is delivered, the banks are open, and government offices, perhaps with less than a full complement of personnel, are open.

Call me a grinch if you wish, but I will insist to the end that Hag haMolad is NOT, and never should be, a NATIONAL holiday. If its celebrants want to take the day off - sans pay - by all means that's their privilege.

 

חג חנוכה שמח

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Delta once more

 

A few months ago a number of Jews had a knee-jerk reaction when Delta Airlines inked a code-share agreement with Saudi Arabian Airlines. "Don't fly an airline that does business with the Saudis." (See http://yohanon.blogspot.com/2011/06/delta-and-saudis.html )

Some people simply fail to understand airline reality.

Now two Muslims are suing Delta and one of its regional carriers, Atlantic Southeast Airlines, for refusing to allow them on board a flight from Memphis TN to Charlotte NC.

According to the suit, the two Muslims were on their way to an anti-Muslim discrimination conference.

The two were subjected to several security checks, including pat downs.

The Atlantic Southeast Airlines (Delta Connection) pilot refused to take off with the two Muslims on board.

Seems a pretty straight-forward case against the airline.

But I suggest it was a set-up.

Both the Muslims were, according to an AP report, dressed in Arab garb: "They had beards, wore traditional Arabic clothing, and were visibly foreign."

Did the Muslims just get off a plane from Saudia, the UAE, or one of the many other Arab or Muslim-dominated countries in the Middle East and elsewhere?

No.

One is an adjunct instructor of Arabic at the University of Memphis. The other is a religious leader with the Islamic Association of Greater Memphis.

Perhaps a religious leader with the Islamic Association of Greater Memphis generally walks about in Muslim, "Arab," garb, but I suspect the adjunct instructor has a closet full of western suits. I also have my doubts about the religious leader, but never mind.

Given the men's destination, I would suggest that the men dressed to provoke the reaction; they hoped for the reaction to have a story to tell in Charlotte.

(Interesting that they chose Delta to fly to a US Airways hub. Both airlines offered the same fares. AirTran had a one stop flight for substantially less than either Delta or US Airways. Fares were compared for an overnight stay in Charlotte, departing and returning mid-week.)

What's the difference between allowing a person dressed in a typically "Arab" costume from a Buddhist in robes or a hasid with his pants tucked into his socks or, for that matter, with a Catholic monk dressed in a cassock?

The difference is that the Buddhist, the Jew, and the Catholic are not known for bombing innocents - unless maybe the Catholic is from Ireland. To be fair, I don't believe the jihadist high jackers of sundry airliners wore "traditional" costumes.

The Muslims' suit suggests that none of the passengers on board the flight objected to the pair being on board; only the pilot objected and that, the suit states, only because the pilot felt their presence could make other passengers uncomfortable.

Delta, it seems, can't seem to satisfy anyone with a Middle East connection.

Except for this scrivener. I like Delta, and if the price is right, I'll fly Delta around the U.S. and to Israel - pity the non-stop flight between Atlanta and Lod was discontinued.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Hanukah Different customs

 

We follow North African minhagim (traditions) in our house.

But we have friends who follow other minhagim - mostly Iraqi or Syrian.

My pitiful library has mostly books on things "From Morocco to Luv (Libya)" but I also have a kitzur that is interesting in that it includes, as most kitzurim do, pieces of Maran's (Yosef Caro) Shulhan Aruk and Rema's (Moses Isserles) "mappa" (tablecloth) of Ashkenazi "variations on a theme." What makes this kitzur interesting is that it includes, as footnotes to the Maran/Rema kitzur current Sefardi/Mizrachi comments - a tablecloth on top of the tablecloth, if you will allow. The comments are by the late Hakham Bakshi/Reshion l'Zion (Sefardi Chief Rabbi) Mordechai Tzemach Eliyahu, z"l.

What Hakham Eliyahu fails to note is that his - primarily Iraqi - traditions sometimes are at odds with North African traditions as set down by (alphabetically) Hakhamim Shalom Messas, Shlomo Toledano, and Yosef Messas . In one case, even the North Africans disagree among themselves!

Many North African traditions are in agreement with Rema; some align with the makubalim.

For all that, I find that learning about others' traditions - minhagim - always is interesting.

Why, for example, do Israeli savevonim (dreidels) . have נ ג ה פ while similar toys outside Israel have נ ג ה ש ? (Sorry, there are no prizes for correct answers.

Click on image to enlage to readable size

 

Just for the record, Israeli savevonim have a פ to represent פה (here) while non-Israeli dreidels have a ש to represent שם (there).

חג חנוכה שמח

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Hanukkah and Religious Freedom

 

By Rabbi Marc D. Angel
Used with permission

Hanukkah is widely observed as a holiday that celebrates religious freedom. The persecuted Jews of ancient Israel waged battle against their Syrian/Hellenistic oppressors, and won the right to rededicate the Temple and to restore Jewish worship and religious practices.

Religious freedom is a wonderful thing. It allows us to worship God freely, without being coerced or intimidated by others.

Religious freedom is not a self-evident fact of life. As Jews, we have experienced many circumstances in which we did not enjoy this basic right. Medieval Iberia expelled Jews and Muslims, believing that only Catholics have truth and that “infidels” must not be tolerated. Saudi Arabia of today does not tolerate non-Muslims to practice their religions freely. Indeed, throughout history (including our own times), various groups have not granted religious freedom to “outsiders”. Only the faithful had rights in this world; and only the faithful would be blessed in the world to come. The infidels were deprived of rights in this world, and were doomed to perdition in the world to come.

The great 19th century Rabbi Eliyahu Benamozegh of Livorno pointed out an obvious—but startling—fact. In his book “Israel and Humanity,” he noted that historic Christianity and Islam claimed to be universal religions—and yet, they were not universal at all. They only made room for fellow believers; “infidels” were persecuted, even murdered. Those of other religions were not granted equal rights in this world, and were deemed to be unworthy of blessing in the world to come. Judaism—which is often depicted as a small, parochial tradition—is actually the religion that is the most universal. It teaches that all who accept the basic Noahide laws of morality are beloved by God. The righteous of all nations have a place in the world to come. While not condoning outright idolatry, Judaism leaves much theological space for non-Jews to achieve spiritual happiness and fulfillment. All humanity is created in the image of God.

When we light the Hanukkah candles, we need to remember the value of religious freedom. We also need to remind ourselves—and others—that religious freedom is a two-way street. It allows us to claim the right to practice our religion freely; but it also entails that we grant this same freedom to others who do not share our religious beliefs and practices.

Religious freedom is a problematic concept for those who are sure that they, and only they, have the absolute Truth. Such people tend to be extreme and intolerant. Since only they have the Truth, they have no patience for those who have other beliefs; indeed, they don’t see the need to grant rights to others. They feel compelled to crush the “opposition”, either by converting them, by coercing them, by oppressing them, or even by murdering them. For the single-minded bigots, religious freedom exists only to serve their interests and to guarantee their freedoms; but it doesn’t involve a mutual commitment to religious freedom for others.

Even within the Jewish community, we have those who take this extreme view of religious freedom. They are happy to enjoy the benefits of freedom; but they disdain those Jews whose beliefs and observances are different from theirs.

Those who see themselves as the only Torah-True Jews do not think they should make religious space for others; on the contrary, they feel that the others should be brought into line with them even by means of coercion. They discredit those who are not in their camp. In Israel, where such extremists exert political power, they initiate coercive action and legislation that impinge on the freedom of others. Since they are convinced that they alone have Truth, they feel warranted in coercing others to follow in their ways. Their mentality is similar to extremists of other religions who find it difficult or impossible to let others enjoy religious freedom.

Religious freedom is not such a simple concept, after all. While it protects each of our rights to practice religion freely, it also demands that we respect the rights of others to do likewise. Religious freedom is the hallmark of a tolerant and wise nation and community. It is a lofty ideal to which all should aspire.

As we celebrate Hanukkah, let us seriously celebrate the value of religious freedom. Let us serve God with purity, with commitment, with spiritual heroism. And let us appreciate that all human beings also deserve the right of religious freedom. When extremists seek to deprive others of this freedom, all society suffers a loss of freedom and dignity.

The Hanukkah lights remind us that we can bring light into a dark world. We can hope that our lights will inspire others and bring them closer to the Almighty.

“Not by might, nor by power, but by My spirit said the Lord of hosts.” (Zekharia 4:6)

________________________________________

The Angel for Shabbat column is presented as a service of the Institute for Jewish Ideas and Ideals. Please visit our website jewishideas.org for a wide array of articles of special interest to those who wish to foster an intellectually vibrant, compassionate and inclusive Orthodox Judaism.

The Institute for Jewish Ideas and Ideals
8 West 70th Street
New York, NY 10023

Dark ages

 

Where I currently hang my kippa every morning the rabbi is a makpeed about the proper time to don tallit and tefillin.

He has a paper version of MyZmanim (http://www.myzmanim.com); it lists (MyZmanim's spelling)

• Dawn
  
• Earliest Talis & Tefillin
  
• Sunrise
  
• Latest Shema
  
• Latest Shachris
  
• Midday & Midnight
  
• Earliest Mincha
  
• Mincha Ketana
  
• Plag HaMincha
  
• Candle Lighting
  
• Sunset
  
• Nightfall
  
• End of Ordained Fasts
  
• Proportional Hour

with all the options. A worth-a-bookmark Web site.

Korbanote are scheduled for 6:15 year round, with shacharit (shachris) starting at 6:30. Well and good.

But the earliest talit & tefillin is getting later and later. Today, 20 Kislev, the earliest time ranges from 6:09 to 6:15. On 26 Kislev the earliest time is even later; from 6:12 to 6:18.

Why?

By rabbinical fiat, there must be sufficient light so a person can identify his friend, or perhaps tell the difference between a white and a kahalet string.

That was valid when the rabbis came up with the requirement, but is it valid today?

When I enter the synagogue building, the guy with the key turns on one electric light. I walk around and turn on others.

I have sufficient light to read my sedur, to read the rabbi's MyZmanim printout, to identify everyone as they make their appearance.

People have to go to work. Some either have to show up early; some have to fight traffic to show up at the "usual" start of the work day hour.

Waiting until 6:18 to don tzit-tzit can make a person late to work.

The options?

Be late.

Ignore the rabbinical fiat.

My suggestion is that the rabbis need to realize this is the 21st century, that most areas of the world are electrified and that while the sun may be minutes or hours away from rising, we CAN identify our neighbors or define kahalet from white with the aid of electric lights.

"But they had candles and lamps 'back in the day'. "

True, but candles and lamps were pricy; electric lights and the electricity to illuminate them are, in this day and age, relatively INexpensive.

Do we have any down-to-earth rabbis with enough prestige to free us from the constraints of the clock?

I'm not suggesting a change in when we welcome or bid good bye to Shabat or haggim; I'm not even suggesting that with sparkless electrical switches that turning electric lights on and off on Shabat such activity should be allowed.

No.

All I want is to the rabbis of today to realize that the conditions facing the rabbis of long ago are different and the reasons, the logic, of the former need review in light of the conditions today.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

PALESTINE - 1695

 

A person who I like to consider a friend sent me a link the other day that is worth sharing with "The World," both Jewish and non-Jewish.

The link, http://www.think-israel.org/goldreich.palestina.html, is to an article titled A Tour Of Palestine; The Year Is 1695.

The article is presented both in English and Hebrew.

The article, originally in Hebrew, was written by Avi Goldreich and translated into English by Nurit Greenger. Both Hebrew and English text is online.

The bottom line is that when a man by the name of Hadriani Relandi toured what was temporarily known as "Palestine" he discovered, and recorded the fact, that the land was almost totally Moslem-free.

There were, Relandi reports, Bedu but most other Arabs were Christians. Relandi's work even includes an unofficial census of several major communities of the time. In every case, Jews were the majority.

Relandi's work also throws into disrepute the Muslim's claim to settling cities of antiquity (that is, before 1695).

The Goldreich/Greenger copy is not included on this blog since I was unable to ascertain if the work is copyrighted.

Suffice it to write that it IS worth clicking on the link (above).

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Minhag "Florida"

 

Walking around a Florida neighborhood looking for signs of Jewish life - a mezuzah near the front door?

Thinking that, based on the visual evidence all the talk about southeast Florida being the #2-in-the-country Jewish haven?

Well, we're here, and we have mezuzot.

On the inside.

Why?

Florida exterior doors must, by law, open OUT.

All exterior doors.

On homes, on businesses, all doors.

When I was in (then) junior high, I had a drafting class and I remember drawing exterior doors opening out. When I later lived outside Florida, doors opened in and I found that strange.

The REASON doors open out in Florida is because of frequent hurricanes.

The 'cane's winds PUSH against the door; if the door opened INWARD, the 'cane might push it open, and that would not be a good thing.

Another problem for many homes in Florida is what I call Builder's Folly.

On many houses, mine included, the doors open to the right; the door's hinges are on the right side as you face the door from the outside.

This makes it convenient for a right-handed person, but is a handicap for an observant Jew.

Since the mezuzah is placed on the right side of the door - the left side is reserved for the hanukiah ! - trying to touch the mezuzah while opening the door can result in badly pinched fingers.

Up north, where the snow blows, people have storm doors. Storm doors open out, so by default, otherwise external doors must open INWARD. Given that, it makes no difference where the door hinges are located: left side or right side.

In Florida, even synagogues (of all levels of observance and minhagim) have their mezuzot affixed to the INSIDE.

There ARE ways, even following the "Florida Minhag," to let people know you are Jewish.

Most garages in Florida have overhead doors, the kind that raise up out of the way.

Many observant Jews put a mezuzah on the right door post of the garage. The left side seems to be resaved for an override switch if there's a power failure, or for a key safe.

Then there are those fortunate enough to have a sheltered entrance way.

The "makpeed" can affix a mezuzah on the entrance way.

If I was handy - I am not - I might consider re-hanging the front door so the hinges are on the left side. The door still would open out, but there would be no pinched fingers.

Parting thought

A couple retire to a Jewish elder care facility.

As the couple enters the building, they note the LACK of a mezuzah on the door.

The husband asks the manager: "Where's the mezuzah?"

The manager replies with a question (it's a Jewish property, remember): "Do you know about central tv antenna located on the roof?"

Husband: "Yes; we know about central antennas."

Manager: "Well, we have a central mezuzah."

It was funnier when I head the joke many years ago.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

G-d helps those Who help themselves

Confronting our Enemies: Thoughts for Parashat Vayishlah, December 10, 2011

 

By Rabbi Marc D. Angel
Used with permission

In a recent lecture for the Institute for Jewish Ideas and Ideals, Professor Zvi Zohar quoted from the writings of Rabbi Ya’akov Moshe Toledano (1880-1960), who had served as the Sephardic Chief Rabbi of Tel-Aviv during the years 1941-1960. Rabbi Toledano was critical of rabbis who called on Jews to accept their fate passively. These rabbis taught that Jews must bow to the harsh decree of Exile and servitude to the nations, until such time as the Almighty decides to grant us ultimate Redemption.

Rabbi Toledano wrote: “Let me state outright, that—begging their pardon—they [these rabbis] caused the loss of individual lives and of entire communities of the Jewish people, who in many instances might have saved themselves from death and destruction, had the leaders and rabbis of the generation instructed them that they were obligated to defend themselves against aggressors….” He went on to praise the “flowers of this new generation who ‘awoke and wakened’ to revive oppressed hearts, to engirdle themselves with a courageous spirit, and to restore the crown of Israel’s honor to its pristine glory.”

During the many centuries when Jews passively accepted the injustices and cruelties committed against us, the oppressors took full advantage of our weakness. They confined us to ghettoes; they branded us as pariahs; they deprived us of basic freedoms; they committed acts of violence and murder against us; they planned and executed a Holocaust of European Jewry.

With the rise of modern Zionism, Jews decided that enough is enough. It was time—well past time—for the Jewish people to assert its own rights, to have its own sovereign homeland, to fight actively against those who oppress us.

The nations of the world were unaccustomed—and are still quite surprised—to see Jews who have shaken off the garb of passive victims, who have become politically active, who have created a strong and heroic State of Israel. If the historic levels of anti-Semitism have not declined in the modern period, at least everyone now knows that the Jews do not and will not accept anti-Semitism without fighting back.

As Rabbi Toledano noted, we may take pride in the heroism of the new generations of Jews who have demonstrated a courageous spirit and who have striven “to restore the crown of Israel’s honor to its pristine glory.”

Defending Jewish life and honor requires multiple strategies. We may gain insight from this week’s Torah reading which describes Jacob’s forthcoming confrontation with Esau. Jacob was returning home after many years in the domains of Laban. Jacob had a large retinue with him—his family, his workers, his flocks. He learned that Esau was approaching with 400 men. Jacob well understood that Esau’s forces were powerful, and that Esau could wipe out Jacob and his entire retinue. How did Jacob prepare for his dangerous confrontation with Esau?

Drawing on the Torah’s description of events, Rashi notes that Jacob adopted three strategies. First, he prayed to God. Second, he sent Esau gifts and engaged in diplomacy. Third, he prepared his company for possible battle. All three of these strategies, employed simultaneously, led to Jacob’s success in his dealing with Esau.

Some think that praying alone is all that is necessary. We should accept whatever God wills. Such a philosophy, criticized so sharply by Rabbi Toledano, is still advanced by segments of the community. It sounds as though it is pious—yet it is self-destructive. It gives full sway to the enemy to wreak havoc on us. It surrenders human initiative, and leaves us at the mercy of those who would harm us.

Some think that we can achieve our goals solely by means of diplomacy. If we give enough of our property to the enemy, this will lead to peace. If we speak in diplomatic niceties, we will gain the goodwill and cooperation of others. Yet, such a policy is also self-destructive. The enemy is never satisfied with our concessions and always demands more. The enemy’s goal isn’t to gain a bit more property from us; their goal is to destroy us. Concessions and diplomacy alone cannot solve our problems.

Some think that we must rely on our military strength. If we have enough arms and missiles, we can force the enemy to submit to our will. We can overcome their hostility only if we show them that we are much stronger than they are and that we can do them great harm. Yet, such a policy leads to an unpleasant reliance on military might that can corrode our way of life, and can give a false sense of security. Enemies, after all, also have access to arms and missiles; living in a constant state of military confrontation is not happy or healthy.

We may learn from our forefather Jacob that confrontation with the enemy requires a three-fold strategy. We must turn to the Almighty, and strengthen our spiritual lives. We must be ready to engage in diplomacy and concessions, as a reflection of our genuine wish to find ways to achieve peace and goodwill. We must have the military might to back up our prayers and our diplomacy.

For many centuries, Jews became accustomed to an attitude of passivity and defenselessness. They relied on prayers or on material gifts to those in power. In the modern period, Jews have added the strategy of political and military power. Our task today is to maintain a proper balance that includes all three dimensions: prayer, diplomacy, military strength.

By blending our spiritual, diplomatic, political and military approaches, we can help “restore the crown of Israel’s honor to its pristine glory.”

________________________________________

The Angel for Shabbat column is presented as a service of the Institute for Jewish Ideas and Ideals. Please visit our website http://www.jewishideas.org/ for a wide array of articles of special interest to those who wish to foster an intellectually vibrant, compassionate and inclusive Orthodox Judaism.

The Institute for Jewish Ideas and Ideals
8 West 70th Street
New York, NY 10023

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Not about "Palestine,"Not about Jews

    Christians also Islam's target

 

Below is from a letter to President Obama written by Dr. John Eibner CEO of Christian Solidarity International

Emphasis is letter writer's.

November 30, 2011

President Barack Obama
The White House
1600 Pennsylvania Ave, NW
Washington, D.C. 20500

Dear Mr. President,

Today, Christian Solidarity International (CSI) issued a Genocide Warning concerning the 12 million-plus members of endangered non-Muslim minorities in North Africa and the broader Islamic Middle East.

Conditions for genocide against non-Muslim communities exist in varying degrees throughout the region stretching from Pakistan to Morocco. The crisis of survival for non-Muslim communities is especially acute in Iraq, Syria, Egypt, Sudan, Iran and Pakistan. Saudi Arabia is already a “religiously cleansed” state.

CSI’s Genocide Warning reinforces similar alerts issued earlier this year by senior statesmen:

We cannot accept and thereby facilitate what looks more and more like a particularly perverse program of religious cleansing in the Middle East." – French President Nicholas Sarkozy, January 7, 2011.

"Massacres are taking place for no reason and without any justification against Christians. It is only because they are Christians. What is happening to Christians is a genocide.” – Former Lebanese President Amine Gemayal, January 3, 2011.

“The most recent developments [i.e., deadly Islamist attacks against Egyptian Christians in May 2011] fill us with dread. …The aim of the Islamists is to stoke up hatred and violence.” – Former Austrian Chancellor Wolfgang Schüssel, June 27, 2011.

Five months after the pogroms referred to by former Chancellor Schüssel, the U.S.-financed Egyptian army joined radical Islamists in attacking non-violent Christian demonstrators in Cairo, killing at least 25 people.

Most acts of Islamic supremacist violence against non-Muslim minorities receive little media attention in the United States. Take, for example, just a few of the cases that have come to the notice of CSI since the beginning of the so-called “Arab Spring”:

*  Egyptian Christian teenager, Ayman Nabil Labib - murdered by schoolmates after refusing to remove a cross necklace.

*  Iranian Pastor Yousef Nadarkhani - sentenced to death for having allegedly converted from Islam to Christianity.

*  Catholic priest, Fr. Mark Rybinski - murdered in Tunisia.

*  27-year-old Pakistani Christian nurse Shaista Samuel– raped by Muslims and subjected to pressure to convert to Islam.

*  Libyan Jew, David Gerbi - prevented from reopening the synagogue in Tripoli by Islamist mobs declaring: "There is no place for Jews in Libya!

*  CBS Reporter Lara Logan - sexually assaulted in Tahrir Square in Cairo by a mob of Muslim men chanting "Jew! Jew!"

*  Iraqi Christians Hanna Polos Emmanuel and Bassn Isho - kidnapped and shot dead near Kirkuk.

These and most other acts of violence against non-Muslims in the Islamic world are not, for the most part, committed by members of Al Qaida or related terrorist networks. Instead they are perpetrated by both state and non-state actors, many of whom are military allies of the United States. They are all inspired by a deep seated culture of Islamic supremacism - kindred in spirit to white supremacism and anti-Semitism.

Virulent, Sharia-based Islamic supremacism led in the 20th century to the eradication of once thriving Christian communities - Armenian, Greek and Syriac – in Turkey and to the demise of the ancient Jewish communities of the Arab world. The same genocidal dynamic is at work in the 21st century. It must be stopped now.

Christian Solidarity International urges you to present your administration's policy to halt the religious cleansing of North Africa and the broader Middle East in the 2012 State of the Union Address. At the center of this policy should be:

*  An appeal to the UN Secretary General for the issuance of a Genocide Warning and implementation of preventative measures on the basis of Security Council Resolution 1366 (2001),

*  The commitment of at least 15% of US funding pledged for the support of democratic transition in the region to be devoted to combating Islamic supremacism, and

*  A pledge to withhold U.S. funding for institutions that promote religious discrimination.

Mr. President, you spoke powerfully in support of universal human rights, including religious freedom, in your speech last May in response to the dramatic events of the “Arab Spring.” You declared:

“Our support for these principles is not a secondary interest. Today I want to make it clear that it is a top priority that must be translated into concrete actions, and supported by all of the diplomatic, economic and strategic tools at our disposal.”

Now is the time, Mr. President, for concrete actions to prevent religious cleansing, and to support those actions with all the diplomatic, economic and strategic tools at the disposal of our government.

The pursuit of the United State’s strategic and economic interests in the Islamic world must not be at the expense of the lives and liberties of vulnerable religious minorities.

Sincerely,
Dr. John Eibner
CEO

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

I don't understand

  From October through December, American Jews - and perhaps Jews elsewhere, too - boggle my mind.

On October 30 they stock up on treats, some healthy like apples and oranges, some less so, like candy bars.

On October 31 they either take their kids "trick or treating" or they wait by their front doors for little costumed children to come up and knock or ring the bell.

Later on, in December, many go out to buy a "Hanukah bush" be it real or artificial.

Why not, they ask; Halloween and Christmas are "American" holidays.

Maybe Easter, too; after all, everyone loves bunnies, especially chocolate ones.

And let's not forget Valentine's Day on February 14th. Another "American" holiday.

Friends, these are NOT "American holidays."

The fourth of July is an American holiday.

Thanksgiving is an American holiday.

Ditto Presidents, Labor, and Memorial days.

But not Halloween, Christmas, Valentine's Day, or even Easter.

Civil New Year's Day - now that, when you know it's origin, is a JEWISH celebration.

Most of the non-Jewish holidays celebrated by less educated Jews originally were pagan holidays.

Halloween was a holiday to placate ghosts and goblins. Even though it was taken over by the dominant belief as the Eve of All Saints, the original activities remain; give the now tiny ghosts and goblins a treat or they will trick you.

What's disappointing is that many of these "Halloween Jews" either fail to celebrate the Jewish "costume" holiday - that's Purim in case it slipped your mind - or they only celebrate the party aspect, ignoring "the whole megilla."

Of course, to be fair, Jews TAKE presents to others (mesloach manot) rather than go door to door demanding treats. OK, I know some Black Hat Jews who go from house to house for a small liquid acknowledgement of the holiday - but after the megilla.

Christmas was a mid-winter holiday when the days were shortest. The pagans needed some celebration to assure them that they would survive until Spring. The believers, in their wisdom, decided their god was born in December to give their world hope for a redemption.

Even the Christmas "trimmings" were taken from the pagans - the tree, yule log, and mistletoe - a poisonous berry. Funny enough, another poisonous plant also is associated with this celebration - the colorful poinsettia. I'm amused that their god's birth is celebrated with two fatal flowers.

Because of its commercial success, Hanukah has been commercialized beyond anything known in Israel.

Somewhere along the line the date was fixed as December 25.

Now, count 8 days . . .

Day 1 December 25

Day 2 December 26

Day 3 December 27

Day 4 December 28

Day 5 December 29

Day 6 December 30

Day 7 December 31

Day 8 January 1

An "ah ha" moment.

If you still don't get it, the Roman church calls the day "The Feast of the Circumcision." If a Jew must celebrate any non-Jewish and non-national holiday, this should top the list. In Israel, the non-observant call it Sylvester. Why "Sylvester?" No idea.

Valentine's Day - Judaism has it's own version of a romantic Valentine's Day and Sadie Hawkins Day mixed together. I associate Valentine's Day with a Chicago event when members of Al Capone's gang murdered 7 members of Bugsy Moran's gang.

Easter, like Christmas, is a pagan holiday adopted by Jesus' followers, again, with the idea of redemption.

I can understand the Easter egg; even within Judaism is has a life symbolism.

But, with no apologies to Cadbury, BUNNIES laying eggs? Franklin, my strictly kosher rabbit, never laid an egg in all his almost 14 years with us.

WE HAVE HOLIDAYS to celebrate OUR HERITAGE.

We do NOT need to steal or mimic others' holidays.

We have national holidays we can enjoy with all our neighbors, regardless of their belief. Thanksgiving is the "Big Meal" holiday that, sadly, some Jews elect to denigrate. (See http://yohanon.blogspot.com/2011/11/thanksgiving.html)

I gladly celebrate the U.S. Independence Day, and I just as gladly celebrate Israel's Independence Day. I confess: I like fireworks displays.

As a veteran, I celebrate Veteran's/Memorial Day, although I didn't see any paper poppies this year. Since I work - contrary to what some would say - I also celebrate Labor Day. In fact, I'll celebrate almost any national holiday that rolls around; as we say in Bet Shean, כל סיבה למסיבה .

I'll end this rant by reminding all - and most frequent visitors to this blog need no reminding - that we HAVE holidays and holy days to celebrate; we don't need to copy, borrow, or otherwise adopt non-Jewish and non-national holidays. Let's celebrate OUR Jewish holidays and holy days and the national holidays and let the non-Jews celebrate theirs.

Maybe when the non-Jews start celebrating Tisha b'Av and Yom Kippur I'll consider - consider - celebrating on New Year's eve.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי

Synagogue's raison d'être

Or, Who is the CEO

 

There are two (2) reasons a synagogue exists:

  1.   To educate

  2.  As a social club

Let's be honest, in most observant congregations, there is a lot of socializing going on, and not just in the ladies' section.

But the "social life" I am thinking about are the kiddish luncheons, the holiday and hilula special event get-togethers, etc.

The "education" part includes a rabbi's comments at minyan, whether he expounds on the Torah, the Talmud, Shulhan Aruk (with or without Rema's Mappa), Rambam and Ramban, Ben Ish Hai, and other "thought leaders."

The congregation's rabbi is supposed to be, is expected to be, the authority when it comes to religious practice. He is - or should be - the absolute "final authority" when it comes to religious education, and again, I'm writing about dvar Torah and similar, not alef-bet and beni mitzvah training.

Since the rabbi should be, in my not-at-all-humble opinion, "the" authority, he, not the board or a Very Big Promiser-of-Funds, should be the synagogue's CEO.

A board, if there is one, should be there to assure critical things such as synagogue operation and maintenance are handled in a businesslike manner; the synagogue after all is a business.

The board should realize that the rabbi is the "draw," the reason many people sign membership forms. The hazan also is a draw, but less so than the rabbi, at least for observant Jews.

The rabbi is the CEO; the board president reports to the rabbi, not the other way around.

As for the social events, an active Woman's Club usually is the best choice.

I used to be a member of a congregation where the rabbi was just an employee, like the hazan or the maintenance guy. The rabbi may as well have been Jacob Cohen (a"h).

I now make minyan at a congregation where the rabbi is the CEO; the "final authority" on things religious. No, I don't always agree with the rabbi; he's not North African and that presents some divergence of opinion, but it IS "his" synagogue and in that synagogue he IS the "final authority."

Years ago I belonged to a congregation in Pennsylvania. One year the Men's Club approached the rabbi asking to use the basement social hall for a New Year's Eve celebration. The rabbi had a one-word response: "No." I'm sure he explained why the celebration was inappropriate for a synagogue. There was a board. He was young and relatively new. But he was acknowledged as the congregation's CEO; he stayed and the party was moved elsewhere.

I have seen rabbis who I considered - delicately put - "unacceptable." When that happens I have two choices: relocate or hope a new rabbi comes to town.

I have seen strong rabbis and I have seen strong boards.

Since I prefer my socializing outside the sanctuary, I always prefer a strong rabbi.

I don't recall ever joining a synagogue because of a strong board or a charismatic board member, but I have joined congregations because of the rabbi.

Synagogue-connected socializing is a good thing, especially when people have young children (or grandchildren). By all means, have the hilula in the social hall; have a kiddish luncheon where people can mingle and chat.

But remember there is another reason the synagogue exists - as a place of Jewish education and the Chief Educator is the rabbi - not the board.

הריני מקבל עלי מצוה עשה של ואהבת לרעך כמוך, והריני אוהב כל אחד מבני ישראל כנפשי ומאודי