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(via Watch Orthodox Rabbi Benny Lau’s Powerful Denunciation of Homophobia Justified in the Name of God – Tablet Magazine)

On
Saturday night, thousands of Israelis gathered in Jerusalem and Tel
Aviv to rally for tolerance. The twin demonstrations followed a weekend
of violence that left a 16-year-old Israeli woman and a Palestinian toddler
dead—the former stabbed at Jerusalem’s gay pride parade by an
ultra-Orthodox man, and the latter burned to death in his home by
suspected Jewish terrorists. The gatherings were addressed by many
politicians and cultural leaders, including Israeli President Reuven
Rivlin and his predecessor Shimon Peres, who each spoke powerfully about
the need to fight extremism. But perhaps one of the most moving
speeches of the evening came from an unlikely source: an Orthodox rabbi
named Benny Lau.

Lau, the nephew of a former Israeli chief rabbi
(and cousin of a current one), leads a modern Orthodox congregation in
South Jerusalem, and is known for his efforts
to bridge the country’s wide secular-religious divide. Standing in Zion
Square before hundreds of rainbow flags, he forcefully denounced those
who use religious Judaism as justification for their homophobia and
hatred.

Lau opened with a reference to Deuteronomy 21,
which instructs the Israelites to perform a ritual when a dead traveler
is found in the field, in which the elders of the nearest town
proclaim, “Our hands did not shed this blood.” The recent murders in
Israel, Lau noted, offer no such escape from responsibility.

“It
is not possible to say ‘our hands did not spill this blood,‘” the rabbi
said. “Anyone who has been at a Sabbath table, or in a classroom, or in a
synagogue, or at a soccer pitch, or in a club, or at a community
center, and heard the racist jokes, the homophobic jokes, the obscene
words, and didn’t stand up and stop it, he is a partner to this
bloodshed.”

“All the worshippers in all the synagogues in Israel,”
Lau continued, “all of them heard today, this very day, heard for
themselves the Ten Commandments [in the weekly Torah portion]. And in
them, at the top, they stood and heard, ‘Do not murder.'”

“In the
name of what Torah,” he asked, his voice cracking with emotion, “in the
name of what God, does someone go and murder, do people go and burn a
baby and his entire family? Whose Torah is this?”

Lau also took aim at those in the religious community who offered
only lukewarm condemnation of the fatal pride parade attack in
Jerusalem. “It is unacceptable that after Thursday night’s stabbing,
someone should come and say that he condemns the act because ‘a Jew
doesn’t stab another Jew,'” he said. “That is racism. A Jew does not
stab another human being. Period.”

The rabbi concluded with a plea
for those present to reclaim the Jewish tradition from those who have
used it to justify violence. “We must free the Torah of Israel from the
handcuffs that she has been bound in by people of darkness,” he said.
“The Torah is a Torah of light, and Judaism must illuminate the world.”

Watch Lau’s full speech, with English subtitles (above)
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IsraelRabbi LauhomophobiaJudaismTorah
55 notas
Genesis 4:6-7 (NIV)
Then
the Lord said to Cain, “Why are you angry? Why is your face downcast?
If you do what is right, will you not be accepted? But if you do not do
what is right, sin is crouching at your door; it desires to have you,
but you must rule over it.”
faithful-in-christ
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74 notas
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42 notas
THE GATHERER - Parshat Shelach
It only took one week.


From the the day the Children of Israel were first given the Sabbath
day of rest, they managed to keep just one Sabbath as a whole community.
By Shabbat number two, it seems there were those who had already had
enough. That’s what Rashi tells us at the end of this week’s parsha, when we read:


When the Children of Israel were in the wilderness, they came upon a man gathering twigs on the Sabbath day. (Numbers 15:32)


Rashi wants to know, why does the verse tell us it was when they
“were in the wilderness”?  Of course it was. Where else would they be?
The answer, he suggests, is that it happened as soon as they were in the wilderness.


This is meant to indicate a shame to Israel, for they had only
kept that first Shabbat, and then on the second this one came and
desecrated it.


Not only that, says Rashi, but:


They warned him, but he still didn’t stop gathering - even though they had seen him and told him to stop.


Now, this was new to them - encountering someone who simply refused
to keep the commandments. The people didn’t know how to to handle the
situation. So they brought him before Moses and Aaron. But even Moses
had no idea what to do. So they placed the man under guard, and turned
to the ultimate authority for answers - the Almighty Judge.

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parshanut
torahbibleparshashelachgathererstoningshabbat
38 notas
44 notas
Ruth
tells Naomi, I love you even though you’re not “useful” to me, I love
you even if you’re a burden, I love you because you’re family and I need
you, I love you even if you’re not my original family, I love you as an
individual you and not based on your relationship to any man


men think this is a patriarchal story because it ends with a marriage
haggady
torah
48 notas
friday
evening dvar torah (sermon) to welcome shabbat at my jewish socialist
summer camp. 200 kids and teens falling quiet to listen to me teach
about torah, followed by standing ovations and people chanting “rabbi
izzy”… ive never seen that happen for anyone else. proud of
accomplishing that~~!!! jewish education!!
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25 notas
What is the Shema and why does it play such an important role in the life a Jew?

The
Shema is a declaration of faith, a pledge of allegiance to One God. It
is said upon arising in the morning and upon going to sleep at night. It
is said when praising God and when beseeching Him. It is the first
prayer that a Jewish child is taught to say. It is the last words a Jew
says prior to death.
Throughout the ages, the cry of Shema has always
symbolized the ultimate manifestation of faith in the gravest
situations. With the Shema on their lips, Jews accepted martyrdom at the
Inquisitor’s stake and in the Nazi gas chambers.
We are commanded to
say the Shema twice each day: once in the morning and again in the
evening. This requirement is derived from the verse: “And you should
speak about them when you… lie down and when you get up” (Deut. 6:7).
The Talmud explains that when you “lie down and when you get up” does
not refer to the literal position of one’s body, but rather designates
the time of day to say the Shema (Brachot 10b).
In technical terms,
the time for reciting the evening Shema starts at nightfall (about 40
minutes after sundown) and continues until midnight (or if necessary,
until dawn the next day). The time for the morning Shema starts about an
hour before sunrise (from when you can recognize a friend from six feet
away), and continues until approximately three hours after sunrise.
The
full Shema is comprised of 3 paragraphs from the Torah. The first
paragraph, Deut. 6:4-9, contains the concepts of loving God, learning
Torah, and passing on Jewish tradition to our children. These verses
also refer specifically to the mitzvot of tefillin andmezuzah. While
praying, we wear tefillin as a visible sign of God close to our hearts
and close to our brains, to show that our every thought and emotion is
directed towards God. The mezuzah scroll is affixed to our doorposts to
show that we are secure in God’s presence.
The second paragraph,
Deut. 11:13-21, speaks about the positive consequences of fulfilling the
mitzvot, and the negative consequences of not fulfilling the mitzvot.
The third paragraph, Numbers 15:37-41, speaks specifically about the
mitzvah to wear tzitzit (the strings on the corners of a four corned
garment) and the Exodus from Egypt. Tzitzitare a physical reminder of
the 613 commandments in the Torah. This is derived from the numerical
value of the word tzitzit (600), plus the five knots and eight strings
on each corner, totaling 613.
A primary theme of the first verse is
the Oneness of God: “Hear O Israel, the Lord our God, the Lord is One”
(Deut. 6:4). Further, as written in a Torah scroll, the letters “Ayin”
and “Daled” of the first verse are enlarged – encoded to spell out the
Hebrew word Aid – “witness.” When we say the Shema, we are testifying to
the Oneness of God.
Why is “oneness” so central to Jewish belief?
Does it really matter whether God is one and not three? Events in our
world may seem to mask the idea that God is One. One day we wake up and
everything goes well. The next day everything goes poorly. What
happened?! Is it possible that the same God who gives us so much
goodness one day, can make everything go wrong the next? We know that
God is good, so how could there be so much pain? Is it just “bad luck”?
The
Shema is a declaration that all events are from the One, the only One.
The confusion stems from our limited perception of reality. One way of
understanding God’s oneness is to imagine light shining through a prism.
Even though we see many colors of the spectrum, they really emanate
from one light. So too, even though it seems that certain events are not
caused by God, rather by some other force or bad luck, they in fact all
come from the One God. In the grand eternal plan, all is “good,” for
God knows best.
When a Jew says Shema, it is customary to close and
cover one’s eyes. One covers his eyes to block his own perception of
reality and to recognize the Almighty’s reality. The other time in
Jewish tradition that one’s eyes are specifically closed is upon death.
Just as at the end of days we will come to understand how even the “bad”
was actually for the “good,” so too while saying the Shema we strive
for that level of belief and understanding.
via Rabbi Yosef Mizrachi

Jewish House Mafia
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JudaismJewishShemaTorah
40 notas
vine
“in the beginning man & woman were unashamed and had engineered reasonable stall doors with no cracks-


"but they ate the apple from the lunch cafeteria of good & evil
and were punished and made ashamed by inferior stall doors with large
cracks through which strangers would accidentally see them with their
pants down forever and ever.”


yo, i think that’s how the creation story in the torah goes (or at least something close to that)
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torahstall doorsold testamentadam and eveschmoyohostephon lamar
41 notas
Genesis 9:12-15 (KJV)
And God said, This is
the token of the covenant which I make between me and you and every
living creature that is with you, for perpetual generations:


I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth.


And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud:


And I will remember my covenant, which is between me and you and
every living creature of all flesh; and the waters shall no more become a
flood to destroy all flesh.


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63 notas
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35 notas
belief
in God metaphorically expresses our responsibility to one another and
our belief in the fundamental value of every human life.


to say there’s no God is one thing. okay. but to say that God
wouldn’t care about the Earth and thinks we’re beneath notice is to say
we shouldnt care about each other.


what an arrogant kind of projection of our attitude onto God, what a
presumption, that we think God wouldnt care about the world because it’s
small, humble, isolated.
haggady
torah
36 notas
“איש | אשה”


by: Chana Corna


This is an artwork I made for my sister, who is getting married next
week IY"H. Its based on the passage in the Talmud, which states: “Rabbi
Akiva expounded: If a husband (‘Ish’) and wife (‘Isha’) are worthy the
Divine Presence dwells between them; if they are not fire consumes
them.”


The difference between the word איש and אשה are the letters Yud and
Hei, which spell Hashem’s name. Without these letters, the words are
just אש - fire.


Fire means strong passion, but it can also mean destruction. You play
with fire and you get burned. Sometimes in relationships we begin with
strong passion, only to find that it fizzles and dies. Or worse, it
combusts. So how do we temper the fire, channel it as a force of lasting
good?


It is through the addition of the letters ‘Yud’ and 'Hei’, which
spell Hashem’s name. When Hashem is in our lives, we transform the fire
into a strong and positive force, which does not consume, but creates.



(Note: If you want to use this image, please be sure to credit me as the artist! Thanks!)
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35 notas
IT'S COMPLICATED - Parshat Vayera
Last week I talked about doubt. This week I want to talk about faith.


Because this week, at the end of Parshat Vayera, we come across the
scene in the Torah that has most epitomized faith in Jewish tradition:
The Akeidah - the Binding of Isaac. In this classic drama,
Abraham seems to demonstrate perfect, unwavering faith in God - a
willingness to do whatever he is told, no matter how difficult the task.
The Akeidah is the ultimate act of faith.


 The only problem is, it’s totally horrifying.


Because the thing Abraham is asked to do, of course, is to sacrifice
his own son. And boy, he didn’t waste a moment - got up bright and early
the next morning to do the deed. So sure, Abraham had faith in God.
 Great. But the question is, should he have? Are we really supposed to have faith in a God that asks us to do monstrous things?

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22 notas
THE CHILDREN OF BELIAL - Parshat Re’eh
It
is one of the most disturbing commandments in the Torah: The Condemned
City. We are told in this week’s parsha that when it becomes clear that
an entire city in the land of Israel has been overtaken by idolatry,
they are to be wiped out completely:


Strike down the inhabitants of the town with the sword. Destroy
it, and everything in it; put even the animals to the sword. Gather all
its goods in the central square and burn the town and everything in it
like a sacrifice to the Lord your God. It shall remain in everlasting
ruin, never to be rebuilt. (Deuteronomy 13:16-17)


The savagery of this punishment is almost unparalleled in the Bible.
An entire city, burned to the ground. Men, women and children - and even
animals!  - slaughtered without mercy. It is enough to make you want to
just tear this page out of the Torah.


And rabbinic tradition nearly does just that. First, they establish
all kinds of prerequisites to carrying out this punishment that make it
highly unlikely that it could ever occur. To be fair, they are playing
off the words of the Torah itself, which prefaced the above passage with
an insistence that, “You shall inquire, and investigate, and interrogate thoroughly.”
(v. 15) The tripled verbiage here seems to suggest extreme caution. But
then the rabbis take those hesitations a step further, declaring boldly
that “The Condemned City never happened and never will happen.”
(Talmud, Sanhedrin 71a) This is one of only three cases that receives
this unusual treatment: it is written out of existence, relegated to the
realm of the purely theoretical. And perhaps that is for the best.


But before we let the Condemned City fade from our memory entirely,
there is one strange detail that bears a bit of exploration, and perhaps
will help us understand what was so wrong there to begin with. For the
inhabitants of this city are not simply described as idolaters. They
seem to have a very particular form of worship:

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18 notas
Exodus 24:3-11 (HCSB)
Moses
came and told the people all the commands of the Lord and all the
ordinances. Then all the people responded with a single voice, “We will
do everything that the Lord has commanded.” And Moses wrote down all the
words of the Lord. He rose early the next morning and set up an altar
and 12 pillars for the 12 tribes of Israel at the base of the mountain.
Then he sent out young Israelite men, and they offered burnt offerings
and sacrificed bulls as fellowship offerings to the Lord. Moses took
half the blood and set it in basins; the other half of the blood he
sprinkled on the altar. He then took the covenant scroll and read it
aloud to the people. They responded, “We will do and obey everything
that the Lord has commanded.”

Moses took the blood, sprinkled it
on the people, and said, “This is the blood of the covenant that the
Lord has made with you concerning all these words.”

Then Moses
went up with Aaron, Nadab, and Abihu, and 70 of Israel’s elders, and
they saw the God of Israel. Beneath His feet was something like a
pavement made of sapphire stone, as clear as the sky itself. God did not
harm the Israelite nobles; they saw Him, and they ate and drank.
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44 notas
2
Above: An apparent Hebrew-Israelite Bantu man from the Mongo people of the Democratic Republic of the Congo. 

Below:
A Hamitic Bantu man from the Bobai people of the Democratic Republic of
the Congo, and a Hamitic-Nilotic (Nile Valley) man from the Dinka
people of southern Sudan in the upper Nile regions. 

WHAT IS THE DIFFERENCE BETWEEN AFRICAN-AMERICANS AND AFRICANS?

The
man above, and people like him, carry the Y-DNA Haplotype E1b1a and its
subclades, the genetic lineage of the Hebrew-Israelites. Roughly 96% of
so-called “African-Americans” carry this gene, mostly from the Igbo and
Yoruba peoples of Nigeria. This is the bloodline of Shem. The men
below, and people like them, carry the Y-DNA Haplotype E1b1b in the
Bantus, and Haplogroup A and its subclades in the Nilotic regions of
Africa. (And others if I’m correct) This is the bloodline of Ham.

Ham (ham,
perhaps hot) - “1. The youngest son of Noah, born probably about 96
years before the Flood; and one of eight persons to live through the
Flood. He became the progenitor of the DARK RACES; NOT THE NEGROES, but the Egyptians, Ethiopians, Libyans, and Canaanites (Gen. 10:6-20)…“ - From the Zondervan Compact Bible Dictionary
Our
Y-DNA Haplogroup E1b1a is dispersed in a manner that fits the Congolese
Bantu man above, but not the Congolese Bantu man below. (And definitely
not the Nilotic man) Can someone explain that for me? Our Y-DNA
Haplogroup E1b1a trails off at the Bantu lands and does not appear
anywhere else on the African continent.
Can someone explain that for me?

The assumption that one from the
same continent is the same as everyone else, only separated by skin
tones, is false, and is NOT genetically supported. Not everybody that’s
skinfolk is kinfolk. There is no one “African” race. There is no African
race period, because ancient people did not see all of themselves as
one in the same just because they live near each other; they were called
by their bloodline and nationality. (Egyptians did not see themselves
as Nubians, yet they both lived in the Nile Valley) If your genetic
bloodline, your Y-DNA Haplotype is not the same as someone else’s, they
are not your people. Hap. A and Hap. E are not the same just because
they are so-called “black” people. The mummies and remains of Egypt
match those of the Nubian and Cushtic descendants in Djibouti, Sudan,
non-Arab parts of Egypt, etc. They do NOT match so-called
African-Americans. We are not Egyptians, nor are we Nubians. (Cushites)

Zephaniah
3:10 says, “From beyond the rivers of Cush, my suppliants, even the
daughter of my dispersed, (Hebrew-Israelites) shall bring mine
offering.” 

This is stating that Hebrew-Israelites would
eventually be beyond the (Nile) rivers of Cush, or Ethiopia in modern
times, and dwell in places like the Bantu lands, where so called
“African-Americans” come from.
-

Dr. Yehoshua ben Ephraim, and @omofalshan on Instagram,
(Geneticist) have provided this information both scripturally,
historically, geographically, and more importantly, GENETICALLY.
We are the original Semitic people. (Arabs in today’s semantic terms)

If
you want to understand the ventures and history of forcibly relocated
people, like us so called “African-Americans”, study the the origins of
the Bantu tribes we were taken from before slavery, and the different
types of people within their congregation. Once you can find a
historically migrational, and genetic distinction between people or
linking people, you will know for certain who you are. 

ONLY THOSE OF THE MIXED PEOPLE WITH BLACK FATHERS ARE HEBREW-ISRAELITES

You
are your FATHER. The Y-DNA paternal lineage of the father is your
genetic race, ancestral nationality, and your bloodline. It separates us
by race, breaking the myth that racial ideologies, not racist, aren’t
supported by science. The mother’s maternal mt-DNA (Mitochondrial)
connects us as humans, shows migrations, mixed-in-races, and so forth.
It does NOT affect the race your father gives you, even for women who
receive a Y-Chromosome which they cannot pass on.

If your father
is European, Native American, (Including Hispanics/Latinos) or anything
but “African-American”, that is your genetic race within your blood.
White father + black mother = white baby that looks like a light-skinned
black. Simple. Gentiles can be grafted into the nation, but there is no
such thing as “Spiritual Israel”, which is the false doctrine
Catholics, Christians, Hebrew-Israelite camps, and Jewish converts
push.

Shalom, Brother Tarik Ya'qob Tarik ben Yisra'el
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11 notas
Morning Light
(אפשר לומר)



There is a story in the Talmud Yerushalmi (Berachos 1:1) between two
great Rabbis, around 1920 years ago or so - between Rabbi Chanina Rabbah
(according to the reading presented by the Pnei Moshe, a forefront
commentary) and Rabbi Shimon ben Chalafta. They left their place very
early -before the break of dawn, specifically what we call “alot
hashachar” (the rising of the morning)-, and were walking through a
certain valley. As it got closer to the daytime, it got gradually -ever
so gradually- light out (the gemara had just discussed that the amount
of time between Alot Hashachar and sunrise is enough time for a person
to walk around 8 kilometres… so around 2-2.5 hours), until finally it
reached a point that the gemara describes as a sudden likeness of two
pillars of flame going out in each direction along the horizon (in the
gemara “תרין דוקרנין דנהור”). In a moment of inspiration, Rabbi Chanina
Rabbah turned to Rabbi Shimon, and exclaimed “This is going to be how
Israel will be redeemed. In the beginning, little by little, as we
continue to walk” (כך היא גואלתן של ישראל) - as the gemara goes on to
explain, it will be little by little, a small increase in light in small
hints, until finally it will be the time for the Sunrise - The perfect
peace, among everyone, and the revelation of the one above, in this
physical world… and the darkness will become like light. And as so also
writes the Rambam (Maimonides) in Hilchos Malachim (laws of kings) of
his magnum opus work, The Mishnah Torah.



This needs to be understood, from a seemingly opposite opinion
brought in many places in the Talmud Bavli (we usually follow the bavli
in our legal rulings) - that the geulah will be sudden and with a
“hesech hada'as” (a distraction of thought - and by the way, most of the
other poskim rule that this is the manner it would come about).



This time of year, of Elul, is a time of preparation. We prepare to
receive the revelations of Tishrei, of the Yomim Norayim (the Days Of
Awe), and as it is explained in many places, the time of Tishrei is
compared to a time when “The King is in his palace”, and only special
individuals can go in to see him, those who have worked hard to refine
themselves and reach new levels through Teshuvah, Tefillah, and
Tzedakah. The beginning of Tishrei is considered so severe that on Rosh
Hashanah (the Day of Judgement), according to the hidden meanings of
Torah, Hashem sits on his throne, K'viyochel, and judges whether it is
fit to continue to create the world, or whether he should let everything
revert to nothingness, as if it never was. So what is Elul in
comparison to such high revelations, that the very fabric of reality can
hinge on it?



There is an answer brought in Likutei Torah, that during the time of
Elul, the king hasn’t reached his palace yet. On the contrary, he has
not even reached the city yet… but rather is in the field, among the
common people, ready to receive anyone who wants to come and meet him,
with a pleasant countenance. Hashem comes down into our daily lives, a
very special sort of revelation. So, the Ba'al HaTanya (Rabbi Shneur
Zalman of Liadi) asks, “Why is it that with such a special revelation,
the month of Elul is comprised of regular weekdays. Why isn’t it
entirely holidays - Yomim Tovim?”



The answer given then, is that while those revelations are there,
they are very concealed… However, the fact that they are there,
nonetheless, gives each and every one of us a tremendous power to climb
and reach the place where we need to reach for Tishrei, like a boost
from below, to reach the place above. Each day is a single spark further
towards the great light that comes down to light up all of reality
during Rosh Hashanah, Yom Kippur, Sukkos, and Shemini Atzeres.



With this, we can better understand the story in the Yerushalmi. Each
and every step we take, forwards. Every dime we give to tzedakah, every
word we pray, every day we approach to the time of Tishrei - the true
Tishrei, when darkness will be like light. All of this is performed in
the time of Elul, when we all have a special power to connect from below
to above, and the king will receive us with a pleasant face, despite
the fact that we may have dirty garments, or have been in a difficult or
far away place before.



The two pillars of light the gemara speaks about also have a deeper
meaning - related with Tishrei, and related with the Geulah. The word
the gemara uses for “pillar” is Keren (קרן), which also can mean
“glory”… In the long version of Avinu Malkeinu which we recite between
Rosh Hashanah and Yom Kippur, we say two sections which employ that
exact language “Harem Keren Yisroel Amecha” (הרם קרן ישראל עמך) - exalt
the glory of your People Israel , and “Harem Keren Mishichecha”(הרם קרן
משיחך) - exalt the glory of your anointed one… Both of them - the two
Pillars… the two “Kerens” refer to the redemption, which should come,
Immediately!



Finally, We don’t like to have machlokes (conflict) within the Jewish
People, and so the best thing is to reconcile the two opinions, the
Bavli, and the Yerushalmi… Even though at the surface, there seems to be
a contradiction, there truly isn’t: In the Yerushalmi, the gradual
increase in light can be so subtle, that we may not even notice it. If
we only continue in Teshuva, Tefillah, and Tzedakah, we gradually become
accustomed to the place where we stand, and we may not even notice the
difference. That in itself is a hesech hada'as - We sometimes may forget
how close we really are. And as soon as it seems that we are accustomed
to the gradual increase of light, it is time for the great light to
break through the horizon - the two “karnin d'norah” - Harem Keren
Yisroel Amecha, Harem Keren Mishichecha, a complete geulah without
delay!
Expand
arothejew
devar torahtorahjudaismjewishorthodoxmishnahtalmud
10 notas
THE FINGER - Parshat Va'eira
Behold - the plagues!


Rivers of blood! Swarms of locusts! Darkness upon the
land! Terrifying devastation, of supernatural proportions, all wrought
by God’s mighty…


…finger?


Wait, wasn’t that supposed to say “hand”?  We are familiar with the
“hand of God,” or the “arm of God.” That language is all over the Exodus
story. When God first appears, he says, “I will stretch out My hand and afflict Egypt…” (Exod. 3:20) At the beginning of this week’s parsha He says, “I will redeem you with an outstretched arm…” (Exod. 6:6)
And these images form a classic metaphor in the Jewish story,
representing the power of God’s deliverance of the Children of Israel
from the house of bondage. The Passover Seder opens every year with Four
Questions, and then begins its answer with the following sentence:


We were slaves to Pharaoh in Egypt, and the Lord, our God, took us out from there with a mighty hand and an outstretched arm.


So hands of God, arms of God - these we know about. But in the third
plague - Lice - Pharaohs magicians surprise us by announcing:


This is the finger of God! (Exod. 8:15)


What do they mean? Why do they suddenly switch us to ‘the finger’?

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parshanut
torahbibleplaguesfingerhandliceparshava'eira
29 notas
It
is 2:30 in the morning and I just arrived home! The reason for that is
because I was at the synagogue studying the Torah! Why was I doinG that?
Because tonight is Shavuot and a tradition during Shavuot is to study
the Torah the whole night. But first lets understand what is Shavuot.
According to Jewish belief, the Torah was given by G‑d to the Jewish
people on Mount Sinai more than 3300 years ago. Every year on the
holiday of Shavuot we renew our acceptance of G‑d’s gift, and G‑d
“re-gives” the Torah. The word Shavuot means “weeks.” It marks the
completion of the seven-week counting (counting of the Omer) period
between Passover and Shavuot which is 50 days! In Israel Shavuot is
celebrated in one day but in the Galuth (Diaspora) Jews take two days
celebrating it so tomorrow there is more. Good night everyone. Have a
peaceful night! #adamasztalos #fashion #kreuzberg #berlin #germany
#deutschland #models #malemodels #abs #muscles #blond #beard #blondhair
#blueeyes #hairy #hairylegs #mensstyle #mensfashion #bighands #menswear
#2xist @official2xist shirt #armani trousers #harleydavidson
@harleydavidson boots #saturday #shavuot #countingoftheomer #torah (at
Adam’s Headquarters)
Expand
adamasztalos
fashionbighandstorahshavuotblondsaturdayblondhairmensfashionblueeyesabskreuzbergmensstylehairymusclesharleydavidsonmodelsberlingermanycountingoftheomermenswearmalemodelsdeutschlandarmanihairylegsbeardadamasztalos2xist
24 notas
Earlier
this week I studied a beautiful Hasidic teaching about the verse in
this week’s parsha, “You all are resident-strangers with Me.” (Leviticus
25:23) Usually we understand it to mean what I just said – that we are
גרים ותושבים, resident strangers, on the earth which belongs to God. But
the Hasidic master known as the Degel Machaneh Efraim offers a poignant
alternative reading.

He cites a verse from psalms: “I am a stranger in the land; do not hide
Your mitzvot from me.” (Psalm 119:19) Someone who is a stranger, he
points out, has no one close to them with whom they can connect and tell
the happenings of their day. A גר תושב / ger toshav is inevitably
lonely. When such a person does find a friend, he writes, then they can
joyously pour out everything which has been in their heart.



Here’s where he makes a radical move. He says that the Holy One of
Blessing is a lonely stranger in this world, because there is no one
with whom God can connect wholly.



Let me say that again. God is a גר תושב / ger toshav.



God is a resident alien, a lonely stranger, existentially alone. This
insight really moved me. I know that we all have times of feeling
alone, and the insight that God too feels this way – that our loneliness
is a reflection of the Divine loneliness – changes how I relate to
those feelings of loneliness.



The Degel finds a hint of this in the psalm he cited. “I am a
stranger in the land,” said the psalmist – as if to say, ‘God, like You I
am a stranger in this world, so don’t hide Your connective-commandments
from me!’ The psalmist is saying: God, like You I am essentially alone.
I yearn for Your mitzvot, Your connective-commandments, to alleviate my
loneliness. And God yearns for us in return.



God is the lonely stranger, all alone in the world. We are the friend
God finds, and when God finds us, God can pour out all of what is on
God’s heart – in the form of Torah and mitzvot, our stories and our
opportunities for connection with God.



“You all are resident-strangers with Me” can mean: you all are
strangers just as I, God, am a stranger. You all feel loneliness just as
I, God, feel loneliness. And because we are together with God in this
condition of loneliness and yearning for connection, we are never truly
alone.
— 
Velveteen Rabbi, God, too, is lonely: a d'var Torah for Behar-Bechukotai
Expand
he-harim
torahjudaismayekah
24 notas


Q&A: What’s It Like to Work Inside a Maximum-Security Prison? A Rabbi Explains

Chabad chaplain shares insights—no, he’s not afraid, and yes, he stays in touch with some people upon release

By Menachem Posner |   May 27, 2015 1:33 PM
With
his bright-orange beard and black-velvet kipah, Rabbi Avrohom
YitzchokPerlstein, 33, is immediately recognizable among the staff and
inmates at theOregon State Penitentiary in the state capital of Salem,
where has served as a chaplain since 2013 and as a volunteer since 2008.

The
maximum-security prison houses as many as 2,500 inmates, including 34
on death row. Perlstein, co-director of the Chabad Jewish Center of
Salem, Ore., describes some of his work both inside and outside the
facility, and how Oregon works hard to affect change in those behind
bars.

Q: How did you originally get involved in prison chaplaincy, and what are your duties?

A:
I began volunteering here as part of a release program that helped
people along their way out of prison as they struggle to find their
place in free society. When a chaplaincy position opened up here, people
who had gotten to know me as a volunteer suggested that I apply. I
joined two fellow chaplains, one of whom is Buddhist and the other
Christian.

Q: What does a typical day of a prison chaplain look like?

A:
For the most part, I spend a lot of time talking to people one-on-one.
Since I am Jewish—and most of them are not—I don’t conjure up any
negative associations some people may have with their personal
experiences with organized religion. As a Chabad rabbi, I try to help
them incorporate the principles of the Seven Noahide Laws into their
lives.
A
lot of what I try to impart is the Lubavitcher Rebbe’s [Rabbi Menachem
M. Schneerson, of righteous memory] view of the world as a garden full
of potential that we can make flourish with our actions. I try to help
them stop living with guilt and allow themselves to live life in a
positive way.

Of course, I also cater to their religious needs,
including those in “special housing”: on death row and in mental-health
facilities.

On death row, people have been waiting to die for over
20 years. They face death every day, and they need a human touch,
someone to reach out to them as one human to another. In mental-health
units, religion is often a difficult topic since it becomes maximized in
the context of their illness. So I generally leave it alone and simply
try to bring comfort to the human behind the glass.

Q: Do you always communicate through glass?

A: In special housing, yes, through glass or bars.

Q: Have you ever been afraid in the course of your work there?

A: No.

Q: Why not?

A:
No one has ever threatened me. The bottom line is that many people here
may have done something very wrong, but they are not essentially bad
individuals. The way you treat them is how they treat you. If you walk
around with a chip on your shoulder, that will be a problem. But when
you show that you care, staff and adults in custody realize you are
there to help. Who would want to start up with a chaplain who cares to
help them? Obviously, I’m cognizant of the environment I’m in and don’t
have my head in the sand, but this has been my experience.


Q: What kind of training did you receive to prepare for this kind of work?

A:
There is the standard training every employee has here to become
familiar with the universe of the Department of Corrections. But,
believe it or not, the best training I got was my time in yeshivah.
The ideals we learn in Chassidismabout personal responsibly to make the
world a better place and the understanding that each person is a part
of G-d are the ideals that I try to share. I simply try to take what I
was given—caring teachers and a deep sense of community—and bring it
here.

Q: I’ve heard that Oregon is a leader in how the prison system is run. In your opinion, how so?

A:
Oregon has one of the lowest recidivism rates in the nation,
approximately 28 percent. This is largely attributed to a multipronged
effort to help people in the penal system gain accountability, dignity
and skills that they can take with them when they leave.

As soon
as they come in, they spend several weeks at intake, where they are
tested to determine where they are socially, emotionally and
educationally. A program is then tailored for each person to maximize
his or her potential. Some people will be sent get a GED [General
Educational Development], while others will go for an associate’s
degree. One inmate might require help learning parenting or
communication skills, while another might need help battling an
addiction.

From the second they walk in, the system is focused on helping them walk out with something better.

On
a cultural level, there is a movement to help them re-establish their
personal dignity. For example, we don’t refer to the people here as
“inmates” or “prisoners,” but as “adults in custody.” This helps them
develop and maintain their dignity and stature as individuals with
intrinsic self-worth.

Perlstein, 33, spends a lot of time talking
to people one-on-one. He also caters to their religious needs, including
those in “special housing”: on death row and in mental-health
facilities.

Q: Prisons are often called breeding grounds for radical Islamic groups. Have you found that to be true?

A:
Here in Oregon, I do not think that is the case. In fact, Muslims get a
bad rap because people are so scared of them. The Muslim chaplains whom
I know both here and in other states work very hard to counter hatred.
They are very outspoken in their opposition to radicalism, and their
voices are heard. Our main Islamic volunteer here is a very loving
person who decries violence of any kind.

Q: Do you keep in touch with people once they are on the outside?

A:
The Jewish ones, yes. In general, we try to connect people on their way
out with community stakeholders who can help them acclimate to the
outside world. For the Jewish people, I am that stakeholder, and there
are a number of individuals I still keep in contact with, both in the
state and beyond.

Q: How does this jibe with your work as co-director of Chabad of Salem?

A:
The truth is that Chabad has benefited from it. We are a small
community with very limited resources. Having a steady source of income
for our family has allowed my wife and co-director, Fruma Ita, and me to
concentrate our efforts and funding on programming without having to
worry about the mortgage—a huge blessing in our lives and a boon for
Chabad here.

It’s a challenge to find time for everything, and
programming took a hit in the beginning, but it has allowed us to leap
forward. I just work different hours. For example, yesterday I was in
prison all day, came home to have dinner with a state senator who is
Jewish and then went to a shivah house of mourning, where I had arranged prayer services with a minyan [the quorum of 10 Jewish men needed for public prayer].

I
see my work here in prison as an extension of my mission as a Chabad
rabbi. I’m really doing the same thing I do on the outside, sharing
Torah and Judaism with others.

Sure, I’m busy, but I’m busy making the world a kinder, more G-dly place for all of His children.

The maximum-security prison houses as many as 2,500 inmates, including 34 on death row.

Expand
salixj
JudaismChabadTorah
23 notas
THEY MIGHT BE GIANTS - Parshat Devarim
This
land was once filled with giants. But they died out, slowly, over the
centuries, until there was only one left - the great and mighty Og. And
now he is gone, too.


That is what we read in this week’s parsha, in the description of the
battles that the Israelites fought as they approached the land of
Canaan:


Only Og, King of Bashan was left of the remaining Rephaim. His
bed, a bed of iron, is now in Rabbah of the Ammonites; it is nine cubits
long and four cubits wide. (Deuteronomy 3:11)


There are three words in the Torah that are sometimes translated as “giants” - Rephaim, Nephilim, and  Anakim - and all of them will be relevant to our story eventually. But for now, let’s stay with this verse.


This is the only place in the Torah that makes reference to Og’s size
(though only indirectly, through this “bed”). The cubit measurement
here would come out to approximately 14 feet by 6 feet; and if it was
roughly proportional, then Og must have been at least 10 feet tall. Now
that’s a big bed by anyone’s standards, but the Rashbam tells us that the unusual word for bed here - eres (ערש)- actually means crib! So if this was Og’s bed when he was a baby, there’s no telling how massive he became eventually! (Nachmanides adds that the bed had to be made of iron, and not the standard wood, so that it wouldn’t break under Og’s weight.)


So these are the technical attempts to prove Og’s gigantic stature.
But much more interesting are the many strange stories of Og the giant
recorded in the Talmud and Midrash. Taken together, they constitute one
of the most fascinating legends in rabbinic literature. Og is a shadowy
figure who seems to always have been around, and - according to the
rabbis - keeps popping up at key moments in the Torah’s narrative.


Why are the rabbis so obsessed with Og? What does he represent? And where does the legend of Og begin?

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parshanut
torahbibleparshadevarimoggiantdeuteronomy
19 notas
Deuteronomy 7:9 (NLT)
Understand, therefore,
that the Lord your God is indeed God. He is the faithful God who keeps
his covenant for a thousand generations and lavishes his unfailing love
on those who love him and obey his commands.


faithful-in-christ
Torahold testamentGodloveobedience
51 notas

eretzyisraelblog.eretzyisrael.org

ארץ ישראל
ארץ ישראל

ארץ ישראל

אני השם אלקי אברהם אביך, ואלקי יצחק: הארץ, אשר אתה שכב עליה-לך אתננה, ולזרעך
Source: judaica-art.com
41 notas
elderofziyon.blogspot.com
Amnesty shows its ignorance of international law again
All three were top leaders. They are the very definition of valid targets. (Interestingly, Al Akhbar doesn’t say a word about the civilians killed.)


Any military leader would agree that the unfortunate deaths of civilians
is an unfortunate but necessary consequence of hitting such high value
targets. International law does not intend to handcuff armies from doing
their jobs. But the standard of what is appropriate both for the
principle of distinction and the principle of proportion is what a reasonable military commander would do given all available information at the time.


Amnesty is suggesting jettisoning real international law. It has a
skewed idea of what international law is, seemingly with the goal of
making it literally impossible for Israel to defend itself.


One other piece of hypocrisy. Amnesty is pretending with this tweet to
care so much about the lives of the civilians killed in this attack. But
it has nothing negative to say about Hamas commanders - all of which
had been previously targeted for assassination, and who therefore know
that they were high-value targets - choosing to hide in a house filled
with civilians and children.


Isn’t that against international law also? Indeed it is. But amnesty will not say anything negative about them.


When a “human rights’ organization sides with known, proven terrorists
against a modern state with lots of checks and balances in its army, it
has no right to call itself a "human rights” organization.
Source: elderofziyon.blogspot.com
9 notas

We Remember

via: @afagerbakke
Source: twitter.com
61 notas
jewishpress.com
Egypt Re-Imposes Blockade on Gaza Crossing
Cairo
shut down the Rafah crossing. Israel continues to allow shipment
through Kerem Shalom crossing but refuses passage for Haniyeh's sisters.
Por Tzvi Ben-Gedalyahu
Egypt again has shut down the crossing at the city of Rafah, which
straddles the border between Gaza and the northern Sinai, after having
re-opened it four days for emergency cases.

Egyptian officials said they prevented nearly 150 Arabs from leaving
Gaza for the Sinai on Friday. The crossing has been closed since last
October, except for brief periods, as part of the al-Sisi regime’s
campaign against Hamas.

Israel also has restricted passage, primarily to bar three Be’er
Sheba area-based sisters of Hamas’ de facto Prime Minister Ismail
Haniyeh from attending their nephew’s wedding because Hamas continues to
hold two Israelis as captives.

One of them is a Bedouin from the northern Negev city of Hura, and
the second man is Avera Mengistu, who has a mental condition and crossed
the security fence in Gaza last year.

Israel has not commented on the Bedouin, but he reportedly has had
previous contact with Gaza Arabs and may be involved in crime.
#egypt#blockade#gaza#rafah crossing
7 notas


The Palestinian Wall of Lies

A very powerful video! A Must Watch!
#israel#jewish#palestine#palestinian#conservatives#palestinian lies
27 notas
Source: facebook.com
#israel#matisyahu#jewish#jumblr#BDS fail
34 notas
Source: facebook.com
#israel#jewish#jumblr#conservatives
24 notas
garbanzotoonsSeguir
israelnationalnews.com
Palestinians Detail Their Corruption - and Blame Israel, by Ari Yashar
garbanzotoons:

A Palestinian Arab researcher wrote in a policy brief published Thursday in Ma'an News Agency that
Palestinian corruption is deeply ingrained and has been since before
the Palestinian Authority (PA) was even formed - but that Israel is to
blame for it.


Tariq Dana, a senior research fellow at Birzeit University, first
published the policy brief this week on the site of the NPO Al-Shabaka.


In it, he noted that recent surveys indicate 81% of Arab residents in
Judea, Samaria and Gaza believe the PA institutions are rife with
corruption.


Dana stated that the corruption is “embedded in the underlying power
structure that governs the Palestinian political system and that were
rooted in the Palestine Liberation Organization (PLO) prior to the Oslo
process” of 1993, which created the PA.


“PA corruption in Palestine is, in effect, a self-enforcing system,”
reasoned the researcher, saying “patron-clientelism” in which support is
bought by doling out favors is a major factor.


Giving a pre-PA example, he noted that “during the 1980s, the PLO
leadership used the Sumud (steadfastness) Fund…which was formally
channeled through the Palestinian-Jordanian joint committee…to award
their supporters and exclude others.”


7 notas
girlactionfigureSeguir
anónimo ha preguntado:
There
will never be an "israeli society" or whatever the fuck u call
"culture". It's stolen. Stop taking pride in what's not yours.
newisraelite ha contestado:
Oh,
hello. Another bright antisemite who thinks they can prove that Israeli
culture doesn’t exist, or that’s it’s “stolen”. Then please try to
argue with this, anon.

Is the land stolen?

The first mention of Israel is in the Merneptah Stele, an Egyptian victory inscription dating back to 1208 BCE. And there is other ample archeological evidence that proves the existence of the ancient kingdoms of Judea and Israel for hundreds of years, as the Bible describes them. The Hasmonean Kingdom,
the second Jewish Kingdom in Judea, has even more evidence behind it.
Even those few historians who completely dispute the Bible’s
authenticity don’t and can’t dispute the second Jewish kingdom and the temple in Jerusalem, because it’s mentioned far too often in independent ancient sources.

The Jewish people were forced out of their homeland, twice, after foreign empires conquered and colonized us. Being indigenous to Israel doesn’t gives us the right to oppress other people, but it does give us the right to live here.

Is our flag stolen?

It’s based on the tallit, a Jewish prayer shawl that was used already in Biblical times.

Is our emblem stolen?

Look, there’s the menorah, a sacred artifact from the temple in Jerusalem, which was stolen from us by the the Romans after we revolted against them.

See it there, in the Arch of Titus in Rome?

Is our language stolen?

A mosaic tile in Hebrew, found in ancient synagogue in Susya, in Judea, a.k.a. the West Bank. The older Hebrew alphabet was replaced by an Aramaic alphabet, because it was used by the Neo-Assyrian Empire, who’d conquered and displaced us.

Are our coins stolen?

They’re based on ancient Jewish coins:

Like this one, from the time of The Great Revolt, or the First Jewish-Roman War (66-70 C.E.), which says “For the freedom of Zion” on it in ancient Jewish script.

Is Jerusalem stolen?

Ancient Jerusalem, known as the City of David, which is located nowadays beside the Palestinian village Silwan.

Even when it wasn’t our capital, we still lived there.

Is our cuisine, music or clothing stolen?

Much of our original culture was lost, and we were influenced a lot by the different places we lived in.
That’s what happens to an indigenous people that are exiled from their
homeland, and were forced to live as a minority in a diaspora.
So yes, we have significant European and Middle Eastern influence on our
cuisine, music, clothes, and so on. But it’s not stolen. It was
practiced by us for hundreds and thousands of years because we often had
no other choice.

For example, this head-covering, worn by some Hassidim in Jerusalem, was inspired by the Muslim taqiyah.

Why is it worn by them? Because after Jewish Ashkenazi immigrants in the 18th century, led by Rabbi Judah HeHassid,
built a synagogue in Jerusalem and couldn’t pay their debts, the
Ottoman authorities banned all Ashkenazi Jews from Jerusalem. Those who
wanted to live in Jerusalem had to pretend to belong to the older
Sephardi Jewish community, and that meant adopting clothing similar to
Muslims.

In conclusion: accusing Jews of stealing culture is antisemitism

I touched upon this in an older post,
but I should expand that this applies to non-Mizrahi Jews as well. Yes,
Jews can appropriate culture, like anyone else. But 99% of the “Jews
steal culture!” accusations either involve erasing our own history and
culture, or blaming us for adopting parts of cultures where we lived as
persecuted minorities.

If you think this is a trivial matter, realize that accusing Jews of stealing and desecrating culture was historically used as an excuse to massacre and expel us. This needs to stop.
Source: newisraelite
119 notas
girlactionfigureSeguir
girlactionfigure:


The “Hassidic Hendrix” Yossi Piamenta succumbed to cancer today. He was 64. BD"E (per @Nov_reuveny)

@LahavHarkov


7 notas
girlactionfigureSeguir
girlactionfigure:


HOPE FOR THE FUTURE: Meet the former Saudi Arabian general who is making peace with Israel his personal mission.

“The main project between me and Dore Gold is to bring peace between Arab countries and Israel,” said Eshki.


The former general noted that while the initiative is “personal,”
Riyadh “knows about the project” and “isn’t against it, because we need
peace.”


Join more than 70,000 people in the fight for a peaceful future at www.PeaceNotHate.com


More: here


Source: facebook.com
16 notas
girlactionfigureSeguir
girlactionfigure:



Was antisemitism behind the mass food poisoning of Israeli youth soccer team in Bulgaria?
***
Maccabi
Petah Tikva’s youth club is in Bulgaria to take part in training camp.
Their players are staying at a hotel in Sofia. After the illnesses, the
team’s coaches bought food for the team from eateries outside of the
hotel just to make sure that they don’t fall victim to additional cases
of food poisoning. “We have the sense that somebody [at the hotel] was
bothered by the fact that the players sang in Hebrew on Friday,” Avi
Luzon, a Maccabi Petah Tikva official, told Sport 5. “We asked the
Bulgarian soccer federation to investigate this matter urgently,” Luzon
said. “One after the other, the players fell victim and were rushed to
the emergency room. From what I gathered, this was really scary. I hope
that tomorrow morning they will be able to get on a plane back to Israel
so that they can be tested further.” “We cannot just sit idly by and
accept this,” he said. “I will ask for a thorough investigation because
this facility belonged to the Bulgarian federation.”
***
Read more: here
(Picture: Yuval Hen)


ISCA


23 notas
girlactionfigureSeguir
girlactionfigure:


‘Big Bang Theory’s’ Mayim Bialik: Jew Hate Over Israel ‘Should Be Alarming’ To The World

The Big Bang Theory may not take too much seriously, but actress
Mayim Bialik says Jew hate is spreading around the world. Worse, even
her own fans seem to hate that that she’s Jewish, and she says the
reaction to Israel “should be alarming to most people.”


In a related report by the Inquisitr, actor Michael Douglas also said
he experienced the rise of modern antisemitism first hand during his
European family vacation.


More: here


Documenting Anti-Semitism


72 notas

IDF Major General ditches Army career to build home for the disabled
 

Doron Almog is the father of a Eran, who was born with severe autism. As
head of the IDF’s Southern Command, Doron foiled many attempts to
launch terror attacks in Israel. He also took part in the 1976 Entebbe
operation and the airlift of some 6,000 Jews from Ethiopia in the 1980s.


About ten years ago, Doron left the army to found Aleh Negev, a
rehabilitative village located in Ofakim in southern Israel, that
provides severely disabled young adults the opportunity to live a rich
and productive life within a safe environment. The village is the
largest of the ALEH network of residential facilities for children with
severe disabilities. After Eran’s death in 2007 at age 23, Aleh Negev’s
name was changed to Nachalat Eran.

Links:
Aleh: http://aleh.org/
Nachalat Eran: https://aleh.org/aleh-facilities/aleh…

#autism#israel#jewish#jumblr#israeli
10 notas
Europe …Again!?
#europe#anti semitism#israel#jewish#jubmlr
7 notas
On Rosh Hashana, a small gesture can mean everything for our soldiers out in the field.




Israel Defense Forces
Source: facebook.com
#israel#jewish#rosh hashanah#jumblr#israeli
21 notas

Media bias

@afagerbakke

#israel#jewish#media bias#palestine#palestinian terrorism
16 notas
Sergeant
Alan Camjalli is 20 years old and in charge of the canine training
facility in the Hatzor Air Force Base. With his team, he raises young
puppies and trains them to join security forces.

“The
dogs are born here and brought up by me and my team. What I love in this
job is the special attention I can give each and every puppy.”
Source: idfblog.com
#dogs#israel#jumblr#jewish#IDF
13 notas
salixj
tabletmag.com
Israel Boycott Backfires: Yogi Tea Severs Ties with Spanish Music Festival that Disinvited Matisyahu
In
recent months, opponents of the Boycott, Divestment and Sanctions (BDS)
movement against Israel have begun to turn its tactics against it. In
May, the Illinois legislature unanimously approved a bill that barred
the state from investing its pension funds in companies that boycott
Israel, effectiv...
salixj:

In recent months, opponents of the Boycott, Divestment and Sanctions
(BDS) movement against Israel have begun to turn its tactics against it.
In May, the Illinois legislature unanimously approved
a bill that barred the state from investing its pension funds in
companies that boycott Israel, effectively boycotting the boycotters.
The next month, a similar law passed
in South Carolina, preventing state agencies from contracting with any
business that boycotts others “based on race, color, religion, gender,
or national origin.”


Now, the anti-BDS backlash has begun to spread to individual companies. Last night,Yogi Tea announced that it was ending its association with the Rototom Sunsplash Festival in response to the Spanish reggae gathering’s attempt
to disinvite American-Jewish artist Matisyahu unless he made his views
known on Zionism and the Israeli-Palestinian conflict. The cancellation
of the singer’s performance was widely viewedas anti-Semitic and denounced by the Spanish government. In response to the cavalcade of criticism, the festival apologized for its actions, blamed “coercion and threats employed by the BDS País Valencià,” and reinvited Matisyahu.


But Yogi Tea, a 30-year-old brand based in the U.S. and Europe listed as a “technical partner”
by Rototom, apparently had enough, and in response to a query on
Twitter, said that it would be severing its ties with the
festival.Yogi’s response to BDS, as in the cases of South Carolina and
Illinois, shows that two can play at the boycott game—and that when the
broader public is engaged on the issue, the anti-Israel side is often
hoisted by its own petard.


Source: tabletmag.com
22 notas
#israel#jewish#judaism#jumblr#frumblr
16 notas
Elul - It’s time of the year.
Source: websta.me
#elul#israel#jewish#judaism#shofar
20 notas
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