Trayvon and the Talmud

According to the Nation of Islam web site www.FinalCall.com you ought to blame the tragic killing of Trayvon Martin on the Jews and the Talmud. The NOI is the organization of the Hon. Elijah Muhammad, Hon. Minister Louis Farrakhan, Jabril Muhammad and Mother Tynnetta Muhammad, all known for their lifelong anti-Semitism and racism.

It is not a surprise that in the article "Trayvon Martin, George Zimmerman, the American Legal System and The Jewish Talmud," the "NOI Research Group" published racist anti-Jewish and anti-Talmudic assertions of the NOI.  I cite specifically these offensive anti-Talmudic statements:

In Our Saviour Has Arrived, Mr. Muhammad further identified the society to which we all belong as “the Jew’s civilization,” using the possessive form—meaning that this civilization (its culture, science, industry, and government) belongs to the Jews. So if this is “the Jew’s civilization,” then we are, in fact, under Jewish Law—which comprises the codes and statutes found in the holy book of the Jewish religion, the Talmud...

And ONLY under the Jewish Law found in their Talmud does Trayvon’s murder and George Zimmerman’s acquittal start to make perfect sense....

But Black people should take the hardest look at this book, because the very origin of race hatred and race-based slavery entered the Western mindset by way of the Jewish Talmud...

The Talmudic mentality lives in Florida and in the hearts and minds of its people and their laws...

I sent this feedback to the NOI:

I am deeply sorry about the tragedy of the violent killing of a young boy. But the Talmud had nothing to do with Zimmerman or Trayvon. Your anti-Talmudic and anti-Semitic article offends me. I urge you for the benefit of your own souls to repudiate your baseless racism and to abandon your irrational hatred of the Jews.

You can tell the NOI that you disagree with their opinions by sending feedback to them.

To end hatred and bigotry, we must never practice and spread more hatred and bigotry. We must respond with compassion, with legislation and with justice.

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Summer Sale -- We Reduced Prices on Our Talmudic Books

Summer Sale. Wow. Our Talmudic Kindle Book Prices are Reduced!

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Kosher Talmud: Hullin $.99

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God's Favorite Prayers $2.99

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Define Judaism: Ten Seminars $2.99

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God Bless You: The Origins of Jewish Prayers and Blessings $2.99

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Eleazar: Rabbi, Priest, Patriarch $2.99

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Kosher Prayers: Talmud Yerushalmi Berakhot $2.99

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Rashi: The Greatest Exegete $.99

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Six People You Meet in Synagogue $.99

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Whence and Wherefore $2.99

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Was Marc Rich Jewish?

Yes, Jewish-American billionaire Marc Rich was a Jew. He will be buried in Israel.

JPost reports on Rich's controversial life:

LUCERNE, Switzerland - Jewish-American billionaire Marc Rich, who invented oil trading and was pardoned by then US president Bill Clinton over what had once been the biggest tax evasion case in US history and busting sanctions with Iran, died on Wednesday from a stroke in Switzerland at 78.

Rich fled the Holocaust with his parents for America to become the most successful and controversial trader of his time and a fugitive from US justice, enjoying decades of comfortable privacy at his sprawling Villa Rosa on Lake Lucerne.

Belgian-born Rich, whose trading group eventually became the global commodities powerhouse Glencore Xstrata, died in hospital from a stroke, spokesman Christian Koenig said.

At the villa, with views of the nearby mountains and grounds sloping down to the banks of the lake, security guards and other staff could be seen but there was no sign of family members.

"He will be brought to Israel for burial," Avner Azulay, managing director of the Marc Rich Foundation, said by telephone. Rich will be buried on Thursday at Kibbutz Einat cemetery near Tel Aviv.

Many of the biggest players in oil and metals trading trace their roots back to Rich, whose triumph in the 1960s and 70s was to create a spot market for crude oil, wresting business away from the world's big oil groups.

To his critics, he was a white-collar criminal, a serial sanctions breaker, who they accused of building a fortune trading with revolutionary Iran, Muammar Gaddafi's Libya, apartheid-era South Africa, Nicolae Ceausescu's Romania, Fidel Castro's Cuba and Augusto Pinochet's Chile.

In interviews with journalist Daniel Ammann for his biography, The King of Oil, the normally obsessively secretive Rich admitted to bribing officials in countries such as Nigeria and to assisting the Israeli intelligence agency, Mossad.

Clinton's regret

Rich became a fugitive in 1983, fleeing to Switzerland to escape charges of exploiting the US embargo against Iran to make huge profits on illicit Iranian oil sales. He was also indicted for wire fraud, racketeering and tax evasion.

He remained under threat of a life sentence in a US jail until Clinton pardoned him during the last chaotic days of his presidency, a move that provoked moral outrage and bewilderment amongst some politicians.

Clinton later said he regretted granting the pardon, calling it "terrible politics."

"It wasn't worth the damage to my reputation," he told Newsweek magazine in 2002.

Rich, who was born Marcell David Reich in Antwerp on December 18, 1934, began his career with one of the biggest trading houses of the time, Philipp Brothers, subsequently Phibro, aged 20. He left in 1974 with a fellow graduate of the Phibro mailroom, Pincus "Pinky" Green, and set up Marc Rich and Co AG in Switzerland, a firm that would eventually become Glencore Xstrata Plc.

"We are saddened to hear of the death of Marc," Glencore Xstrata Chief Executive Ivan Glasenberg said. "He was a friend and one of the great pioneers of the commodities trading industry, founding the company that became Glencore."

In later years, Rich's fortune dwindled after his property portfolio was hit by the Spanish housing crisis.

"I invested a lot of money there and because of the crisis also lost a lot, at least on paper," he said in a rare interview, with Swiss economic magazine Bilanz. Forbes put his wealth at $2.5 billion.

Rich once told Fortune magazine he was a normal person with an image problem.

"I've been portrayed in a horrible way," he said, "as a workaholic, a loner, a money machine. It's not a true picture."

Ken Hill, a US Marshall who hunted Rich around the world for more than a decade, once said Rich profited from greed.

"The smoking gun is greed," he said. "This is what Marc thrived on - the greed of those who had commodities and were in positions of influence and power."

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Introduction to Judaism
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Free at Last from Friday through Sunday: Six People You Meet in Synagogue

For the Passover holidays, the Talmudic Blog and Talmudic Books is giving away a new book:  Six People You Meet in Synagogue.

In this book, the author, Tzvee Zahavy, presents six ideal personalities of Jewish prayer and their respective prayers.

This is a condensed version of the author's previous work, God's Favorite Prayers (Talmudic Books, 2011) where he first developed the notion of the six distinct prayer archetypes: the performer, the mystic, the scribe, the priest, the meditator and the celebrity.

Six People You Meet in Synagogue
For Kindle from Amazon: FREE for Passover -- from Friday through Sunday, March 29-31.

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Is Julius Genachowski Jewish?

Yes, Julius Genachowski is a Jew.

Barack Obama named Genachowski as Head of the Federal Communications Commission in 2009. He announced his intention to resign in March, 2013.

Several news reports confirmed that, "Mr. Genachowski, attended yeshiva through high school and studied in yeshiva in Israel before going to Columbia... His parents are immigrants who survived the Holocaust."

Calling him a "Talmud Ace," The Forward reported:

Julius Genachowski was born August 19, 1962, to Adele and Azriel Genachowski. He grew up in Great Neck, a Long Island suburb, in a family that attended the local Young Israel. He attended Orthodox day school at North Shore Hebrew Academy and summered at Camp Raleigh. His high school was the Marsha Stern Talmudical Academy, which is part of Yeshiva University. Though he says he cut classes to play basketball, he won the Talmud award.

Genachowski spent a year after high school studying in Jerusalem at Yeshivat HaKotel, where he and his peers practiced “learning, discussing, questioning each other, even the possibilities of different points of view,” he recalled. “One of the things that you take away from learning Talmud, learning Gemara, is that two or three brilliant people can look at the same passage and have different interpretations and views, each of which makes a lot of sense, but they’re not all consistent. So I enjoyed that.”

Today, Genachowski attends Sabbath services regularly at Adas Israel, Washington’s largest Conservative synagogue.

He is the cousin of Rabbi Menachem Genack (we assume shortened from Genachowski), rabbinic administrator and CEO of O.U. Kosher, an Orthodox rabbi with liberal political views.

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Was Ludwig Wittgenstein Jewish?

At the Times, philosopher Paul Horwich asks, Was Wittgenstein Right? His answer is that most philosophers vote no, and yet Wittgenstein's reputation is stellar.

We want to know, was Wittgenstein Jewish? Despite his extensive Jewish heritage, according to Jewish law, no, Ludwig Wittgenstein was a not Jew. He was a Catholic.

His mother and maternal grandmother were Catholic. Despite that, Wittgenstein rejected religion, yet at times claimed to be Jewish in spirit and thought. And some have speculated that he went to school with Adolf Hitler.

Wikipedia explains all of this.

Wittgenstein's mother was Leopoldine Kalmus. Her father was Czech Jewish and her mother was Austrian-Slovene Catholic—she was Wittgenstein's maternal grandparent and only non-Jewish grandparent, whose ancestry was Austrian and an aunt of the Nobel Prize laureate Friedrich Hayek on her maternal side. Ludwig was born at 8:30 pm on 26 April 1889 in the so-called "Wittgenstein Palace" at Alleegasse 16, now the Argentinierstrasse, near the Karlskirche. Karl and Poldi, as she was known, had nine children in all. There were four girls: Hermine, Margaret (Gretl), Helene, and a fourth daughter who died as a baby; and five boys: Johannes (Hans), Kurt, Rudolf (Rudi), Paul—who became a concert pianist despite losing an arm in World War I—and Ludwig, who was the youngest of the family.

The children were baptized as Catholics, and raised in an exceptionally intense environment...

Some speculated that W. went to school with Hitler.

There is much debate about the extent to which Wittgenstein and his siblings, who were of 3/4 Jewish descent, saw themselves as Jews, and the issue has arisen in particular regarding Wittgenstein's schooldays, because Adolf Hitler was at the same school for part of the same time. Laurence Goldstein argues it is "overwhelmingly probable" the boys met each other: that Hitler would have disliked Wittgenstein, a "stammering, precocious, precious, aristocratic upstart ...". Other commentators have dismissed as irresponsible and uninformed any suggestion that Wittgenstein's wealth and unusual personality may have fed Hitler's antisemitism, in part because there is no indication that Hitler would have seen Wittgenstein as Jewish.

Wittgenstein and Hitler were born just six days apart, though Hitler had been held back a year, while Wittgenstein was moved forward by one, so they ended up two grades apart at the Realschule. Monk estimates they were both at the school during the 1904–1905 school year, but says there is no evidence they had anything to do with each other. Several commentators have argued that a school photograph of Hitler may show Wittgenstein in the lower left corner, but Hamann says the photograph stems from 1900 or 1901, before Wittgenstein's time.

In his own writings Wittgenstein frequently referred to himself as Jewish, at times as part of an apparent self-flagellation. For example, while berating himself for being a "reproductive" as opposed to "productive" thinker, he attributed this to his own Jewish sense of identity, writing: "The saint is the only Jewish genius. Even the greatest Jewish thinker is no more than talented. (Myself for instance)." While Wittgenstein would later claim that "[m]y thoughts are 100% Hebraic", as Hans Sluga has argued, if so, "his was a self-doubting Judaism, which had always the possibility of collapsing into a destructive self-hatred (as it did in Weininger's case) but which also held an immense promise of innovation and genius."

In practice, W. rejected religion.

It was while he was at the Realschule that he decided he had lost his faith in God. He nevertheless believed in the importance of the idea of confession. He wrote in his diaries about having made a major confession to his oldest sister, Hermine, while he was at the Realschule; Monk writes that it may have been about his loss of faith. He also discussed it with Gretl, his other sister, who directed him to Arthur Schopenhauer's The World as Will and Representation. As a teenager, Wittgenstein adopted Schopenhauer's epistemological idealism. However, after his study of the philosophy of mathematics, he abandoned epistemological idealism for Gottlob Frege's conceptual realism.

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Bad News Times: The Holocaust was worse than we knew; the Pope was worse than we knew

"The Holocaust Just Got More Shocking,"

...researchers have cataloged some 42,500 Nazi ghettos and camps throughout Europe, spanning German-controlled areas from France to Russia and Germany itself, during Hitler’s reign of brutality from 1933 to 1945.

The figure is so staggering that even fellow Holocaust scholars had to make sure they had heard it correctly when the lead researchers previewed their findings at an academic forum in late January at the German Historical Institute in Washington...

Maureen Dowd, How Mary Feels About Being a Virgin,

In “The Testament of Mary,” a one-woman show with Fiona Shaw previewing later this month on Broadway, Toibin imagines his own version of how the Virgin Mary felt about crucifixion — “the most foul and frightening image that had ever been conjured up by men” — and whether she really had not known Joseph in a biblical sense....

Hans Kung on the "Vatican Spring":

The major scandals during his papacy are known: there was Benedict’s recognition of Archbishop Marcel Lefebvre’s arch-conservative Society of St. Pius X, which is bitterly opposed to the Second Vatican Council, as well as of a Holocaust denier, Bishop Richard Williamson.

There was the widespread sexual abuse of children and youths by clergymen, which the pope was largely responsible for covering up when he was Cardinal Joseph Ratzinger. And there was the “Vatileaks” affair, which revealed a horrendous amount of intrigue, power struggles, corruption and sexual lapses in the Curia, and which seems to be a main reason Benedict has decided to resign.

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At Age 84, Elie Wiesel Bounces Back Again and Again

The Jewish Voice (a mysterious publication) reports,"At Age 84, Elie Wiesel Transcends Major Heart Surgery to Write Book on Near-Death Experience"

It tells us:

He has achieved legendary status around the world as a Jewish Holocaust survivor who was able to emerge from the darkest horrors and turn his life into a beacon of meaningful activity as a human rights advocate.

Yet at age 84, Elie Wiesel still has personal and professional mountains to climb – he recently underwent quintuple heart bypass surgery, and while still in the beginning stage of recuperation, he began writing a new book about his latest harrowing experience.

As he celebrates the publication of Open Heart, the 84-year-old Nobel Peace Prize laureate and prolific author contemplates his auspicious past and still-evolving present in the Manhattan office of his foundation, which is itself recovering from the financial devastation wrought by infamous swindler Bernard Madoff, who had invested the money financing its humanitarian ventures. Wiesel’s personal investments were similarly ruined by Madoff’s Ponzi scheme...

We respect and admire EW. He embodies the best of a person's ability to bounce back from suffering, and continues to prove that even now as he recovers from financial and medical setbacks.

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Times: Is Einstein's Physics of Relativity Jewish?

In George Johnson's review of a new book by Steven Gimbel, the Times considers the issue of the connection between Albert Einstein's science and the Talmud. We're glad to see that the Talmud is given credit for such great scientific advances. Still, we need to reserve judgement on the assertions at least until we read the book.

The book blurb announces that, "There are some senses, Gimbel claims, in which Jews can find a special connection to E = mc2, and this claim leads to the engaging, spirited debate at the heart of this book."

Here is the Talmudic crux of the review:

...“Jewish physics.” With Einstein’s theories now at the bedrock of modern science, the Nazi’s words have been justly forgotten. It seems almost perverse that Steven Gimbel, the chairman of the philosophy department at Gettysburg College, would want to bring back the old epithet and give it another spin. In his original new book, “Einstein’s Jewish Science: Physics at the Intersection of Politics and Religion,” he considers the possibility that the Nazis were on to something. If you can look past the anti-Semitism, he proposes, “maybe relativity is ‘Jewish science’ after all.” What he means is that there might have been elements of Jewish thinking that gave rise to what is now recognized as one of the deepest insights of all time.

...What gives Einstein’s work a Jewish flavor, Gimbel believes, is an approach to the universe that reminds him of the way a Talmudic scholar seeks to understand God’s truth. It comes only in glimpses. “Thou shalt not steal” may seem clear enough. But is it stealing to keep a $100 bill you find on the ground? It depends. Did you see the person who might have dropped it? Was it found on a busy street or in a friend’s backyard? In a hotel lobby with a lost and found? Without the luxury of a God’s-eye view, we must reckon from different vantage points.

“The heart of the Talmudic view is that there is an absolute truth, but this truth is not directly and completely available to us,” Gimbel writes. “It turns out that exactly the same style of thinking occurs in the relativity theory and in some of Einstein’s other research.”

From our blinkered perspective we see qualities called space and time. But in relativity theory, the two can be combined mathematically into something more fundamental: a four-dimensional abstraction called the space-time interval. Time and space vary according to the motion of the observer. But from any vantage point, an object’s space-time interval would be the same — the higher truth that can be approached only from different angles. The same kind of thinking, Gimbel says, also led to Einstein’s thought experiments with the elevator showing that when we feel the pull of gravity from the Earth or the push of acceleration from the takeoff of a jet, we are experiencing the same under­lying phenomenon.

Gimbel isn’t saying that only a Jew could have discovered these things but that being Jewish just might have given Einstein an edge...

And by the way, our dad wrote about relativity in several places in his book, Whence and Wherefore, as for instance this observation:

Consider the excitement generated by Einstein’s theory of relativity in the early years of the twentieth century. Its implications shook the very pillars of scientific determinism. At the outset, there was no way to test its validity. The scientists who accepted its credibility, could do so only as an act of faith. On the other hand, its recognition would indicate a challenge to the undisputed principle of scientific determinism. Courageous scientists, in those early inconclusive days, boldly took that leap of faith, and by doing so, they incautiously placed their scientific reputations on the line. The rest of the tale is now common knowledge. Einstein was vindicated and proved correct. A revolution ensued in the world of physics and related sciences. The behavior of the light of stars acted in accordance with the remarkable conclusions of an ingenious intellect, and those who indulged in the early leap of faith were rewarded by the ultimate triumph of their convictions.

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Is Tisha B'Av Relevant?

Is Tisha B'Av relevant? No we do not think that the fast of Tisha B'Av is relevant anymore. We need a holiday from Tisha B'Av.

That day was for a long time a commemoration through fasting and prayer over the destroyed city of Jerusalem and the Temple. We've last visited Jerusalem in May of 2011 and can attest that the city is not desolate. It is without reservations, glorious.

Who then wants the bleak story to be told? Archetypally the "celebrity" archetype wants to keep recalling defeat, destruction and desolation, to spur team Jews on to fight the foes and to triumph at the end of time. That scheme may work for that archetype as long as the facts of reality do not fly smack in the face of the narrative. And when they do, what then? The narrative loses all of its force. We cannot imagine Jerusalem in ruins. Period. And indeed, why should we perpetuate an incendiary story of gloom and doom into a diametrically opposite positive world of building and creativity? The era of desolation has ended.

For at least twenty-five years, we've been lamenting the irony of lamenting over a city that is rebuilt. It's more rebuilt now -- way more -- than it was twenty five years ago. What do we do then about Tisha B'Av, the Jewish fast day of lament and mourning? Here is what we said those many years ago.

We wrote this op-ed for the Jerusalem Post in 1986 where we summed up many of our thoughts about Israel in our day, and of Jerusalem in particular. The article appeared in the Post on the day before Tisha B'Av:

I shall be fasting this week from sundown Wednesday until sundown Thursday. But this year, more than ever before, I feel silly mourning over the destruction of Jerusalem. I really do not know what to do when it comes time to listen to and to recite for myself the classical laments for the fast of Tisha B'Av.

Much of what we say about Jerusalem in the synagogue is just not true any more.

It is obvious to anyone and everyone that Jerusalem does not lay in ruins. On the contrary, this is my fourth extended visit to Jerusalem in the last seven years. [They say: your not in galut if you commute.] Over the last seven years I have watched as buildings spread out from the center of town to the new neighborhoods. Now Jerusalem sprawls across the hills of Judea, south and north from Gilo to Ramot and beyond.

On the ninth day of Av this year the observant Jews of Jerusalem will congregate in synagogues throughout the city to mourn and lament. What they say inside these halls will not reflect the reality immediately outside them.

And so this year I have resolved to add some few paragraphs for myself, silently, to my prayers. Then when I leave the synagogue and step out into the rebuilt city of our people, I will feel that I have been candid in my meditations and forthright in my worship. I shall say something like this:

"Jerusalem is not desolate. It stands glorious above our Land. Our capital looks down on the miracle of the modern state of our people, rebuilt by the sweat and labor of our brethren and sisters. A thousand settlements testify to our return and we our homeless no more.

"The inhabitants of Jerusalem are not homeless. Beautiful buildings abound. Apartments, condominiums, villas, large and small. Hotels and hostels, old and new. Whosoever wishes may come and live here. Whosoever is hungry shall find sustenance here.

"Enemies do not govern our land. The Kenesset building, the site of our self-government, stands at the center of our new metropolis, a vibrant testimony to our freedom. Independent and sovereign we struggle with each other, and with the states of the world, and somehow we manage to live in harmony among ourselves, and to survive in the swirling community of nations.

"Yes, the Temple was destroyed. But we have built other edifices in its stead. Long ago, in another age, our national center was taken from us by forces we could not resist. But now we have built new structures where we symbolize and express our spirit, our minds and our creative energies, and most of all, our freedom.

"A great synagogue and many more stand in our capital. They serve as the many beating hearts of our spiritual organs. In dozens of Yeshivot teachers build the religious minds of our youth. Schools abound. When school is in session, wherever you turn their are children on their way to classes from kindergartens to high schools, soaking up the knowledge of our world.

"A great Hebrew University answers to the essence of our wider educational appetites, right here in the capital of our nation. In its laboratories, classrooms and libraries, students try to unravel the mysteries of nature and society and strive to construct a new and better order.

"The Israel Museum, the Bezalel School, the Jerusalem Theater and other institutions small and large, cater to our cultural needs. In Jerusalem today we display our past and our present. We sing and dance and we mourn no more. We paint and draw and sculpt and adorn the urban hub of our people, the crown of our Land.

"As we watch, day-by-day, luxury hotels go up and up. Lush green gardens bloom before us. We repose in parks and swimming pools. We find our needs in supermarkets, bakeries, and department stores. And we indulge our extravagances in shops and markets, elegant restaurants and offbeat cafes.

"The city of Jerusalem has been rebuilt. Still, the work is never done. And the struggle will not end. But our city is not desolate. How can we mourn? We must, yes, we are obliged, indeed, it is the highest duty, for us to celebrate. For with God's help, but in accord with our own will and with our own hands we have raised Jerusalem beyond its highest heights. Never before in all of our history has this city attained such glory.

And so that is what I shall add as I conclude my lamentations on Tisha B'Av this year. I shall be cheerful this year, and I will not mourn. But I shall do so silently because this is my own private devotion. Will others join me?

In a public lecture in Minneapolis in October 1986 I read this editorial and expanded upon it:

The personal response I received to this article was enormous. More people read this than any other piece I have written and almost all agreed with its sentiments. Only a few Orthodox friends hesitated in their praise because they interpreted my words as a call to abolish Tisha B'Av. Not at all, I told them. And they had better be more careful in what they read lest they make a mistake in interpretation when they consult the shulchan aruch. More than a month later I am still hearing good words about my reflections on the rebuilding of our holy city.

I could say much more, though the Jerusalem Post is not the only forum for criticism and discussion of the impact of modern Israel on the future of Judaism.

I felt strongly and for the first time without equivocation that we in the galut do not adequately appreciate the achievements of those who built the modern state. Never, even in the greatest ages of our people's history, in the kingdoms of David and Solomon, after the rebuilding of the Temple by Ezra and Nehemiah, or in the era of Herod the Great, never did our people achieve so much in the building of our land. Israel today is a true marvel. Its streets and infrastructures in all of its settlements, its political system, and of course, its military might, make it one of the great countries in the world.

And this accomplishment is even greater in light of the destruction and devastation which preceded it in Jewish history. Yet does the average American Jew understand or appreciate the modern state? I often doubt it.

[edit and repost from 2007]

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Is Quentin Tarantino Jewish?

Quentin Tarantino's film, Inglorious Basterds, is a fantasy story - a comic book brought to the screen - about a a group of Jewish guerrilla U.S. soldiers in occupied France during World War II who seek revenge on the Nazis.

Reviews were generally positive -- one thoughtful discussion worth peeking at by Andrew O’Hehir at Salon, "Is Tarantino good for the Jews?"

Pundits were asking whether the subtitle of the movie should be, G. I. Jews, or Dirty Minyan?

And so, with such a theme, it is natural for us to ask, Is Quentin Tarantino Jewish?

No, he is not a Jew. Tarantino was born in Knoxville, Tennessee, the son of Connie Zastoupil (née McHugh) of Irish and Cherokee Native American ancestry, and Tony Tarantino, part Italian from Queens, New York.

His new movie this year will be Django Unchained and here is the trailer:

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Note well also, Tarantino is also not a Bible scholar. In one of our favorite scenes, his character in Pulp Fiction played by Samuel L. Jackson recites this biblical sounding verse that actually is a fake,

The path of the righteous man and defender is beset on all sides by the iniquity of the selfish and the tyranny of evil men. Blessed is he, who in the name of charity and good will, shepherds the weak through the valley of darkness, for he is truly his brother's keeper, and the finder of lost children. And I will execute great vengeance upon them with furious anger, those who poison and destroy my brothers; and they shall know that I am the Lord when I shall lay my vengeance upon thee.

Research has shown that Tarantino actually borrowed the pseudo-verse from a 1970s Japanese action film called Karate Kiba.
//repost//

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Sunday - Free Kindle Book - Define Judaism by Tzvee Zahavy

How do you Define Judaism?

This penetrating book tells you one way how, in ten short chapters to define Judaism.

The author covers these important topics, each in its own "seminar".

SEMINAR 1 The Periods of Judaism and Jewish History
SEMINAR 2 The Biblical Heritage of Judaism (1400 to 586 B.C.E.)
SEMINAR 3 The Hellenistic Age (586 to 135 B.C.E.)
SEMINAR 4 The Rabbinic Tradition (1 to 1000 C.E.)
SEMINAR 5 The Jews and Judaism in Europe (1000 to 1600 C.E.)
SEMINAR 6 The Search for Deliverance (1492 to 1789)
SEMINAR 7 The New Judaisms (1789 to 1917)
SEMINAR 8 Judaism in America (1654 to the present)
SEMINAR 9 The Mass Murder of European Jewry (1932 to 1948)
SEMINAR 10 Understanding Contemporary Judaism (1948 to the present)

The wonderful little book is free to all on Sunday June 3.

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A prayer for Israel Independence Day

Here is a poetic prayer for Yom Haatzmaut from Israel. (Hat tip to Menahem Mendel who has links to the other relevant and important sources for the IID liturgy as well.)

על הניסים ועל הפורקן ועל הגבורות ועל התשועות ועל המלחמות שעשית לאבותינו בימים ההם בזמן הזה

בִּימֵי קִבּוּץ שְׂרִידֵי יִשְׂרָאֵל מֵאַרְצוֹת חֹשֶׁךְ וְצַלְמָוֶת לְחֶמְדַּת נַחֲלָתָם, קָמוּ חֲלוּצֵי אֻמָּה, הֵרִימוּ נֵס וְחִבְּרוּ מְגִלָּה, וְתָבְעוּ אֶת זְכוּת הָעָם לַעֲמֹד בִּרְשׁוּת עַצְמוֹ, כְּמַמְלָכָה יְהוּדִית בְּאֶרֶץ מוֹלַדְתּוֹ. בְּתֻפִּים וּבִמְחוֹלוֹת רָקְדוּ בַּחוּצוֹת, טַף וְנָשִׁים, זְקֵנִים וּנְעָרִים, בְּקוֹלוֹת שִׂמְחָה וּבְצָהֳלָה. בְּאוֹתָהּ שָׁעָה תְּקָפוּם בְּנֵי עַוְלָה, לְהַכְחִיד מִן הָאָרֶץ שֵׁם וּשְׁאֵרִית, וְלַיָּם לִזְרֹק כָּל שׁוֹמְרֵי אֱמוּנֶיהָ. וְאַתָּה לְיֵשַׁע עַמְּךָ מִהַרְתָּ, יְדֵי מְגִנֵּיהֶם חִזַּקְתָּ, וּכְלֵי אוֹיְבֵיהֶם נִפַּצְתָּ. תְּקוּמַת פְּאֵר עָשִׂיתָ וּמְדִינַת הָדָר הֵקַמְתָּ, רֵאשִׁית שְׁאִיפַת דּוֹרוֹתֶיךָ, מַחְסֶה וּמָעוֹז לְכָל שְׁבוּת עַמֶּךָ.

ניתן להוריד גרסת הדפסה או גרסת כיס

חובר בידי אבי שמידמן ובן-ציון שפיץ. הארות והערות תתקבלנה בברכה

How can we better Memorialize the Shoah in our Synagogues?

The Holocaust now is memorialized in synagogues mainly peripherally through added events and tacked on references or via artwork in the building vestibule. We think that the Shoah must be more tightly integrated into the ritual and symbolism of every Jewish place of worship.

We have pondered over the years how we could make this particular meaningful change in our synagogue. We want to add tasteful and appropriate symbolism for the Shoah in a more central shul location, to commemorate and offer a pause for reflection for the Holocaust, the most traumatic epoch in Jewish history.

Modifying a synagogue in any way is a difficult project for anyone. There are many pitfalls that can get in your way. You may find obstinate trustees, reluctant rabbis, timid members and the like that make accomplishing any change in a synagogue - no matter how well-justified - at least utterly aggravating and probably well nigh impossible.

As a result, as we said, most projects of this nature - adding a Holocaust memorial symbol to the synagogue - are relegated to a hallway or basement - not to the main sanctuary. But like us, many of you will prefer to have your own chosen symbol centrally located - in the main sanctuary in a more meaningful place of honor and prominence.

Accordingly we suggest it is best and most practical that you follow these five steps to complete your own synagogue-symbol-project promptly and without interference, rejection or aggravation from others.

Step #1
Enter your synagogue and visually locate the Ner Tamid, the Eternal Light, in your synagogue's sanctuary. This perpetual light is commonly installed right above the Aron Kodesh, the Ark, at the front and center of the synagogue.

If you ask, officials of the synagogue may tell you that this light currently signifies either the menorah of the ancient Temple, or God's presence in the chapel, or the spiritual light that emanated from the Temple of old. Be that as it may, you are going to make a change in that signifier.

Step #2
This is the tricky part. Do not even think about touching the light. It is tempting to try to make some physical change during a revision project. However you must resist this impulse.

As we intimated, every shul has people who make it their business to oppose any visible improvement in the structure or decor of the synagogue. You do not want to run afoul of these folks. Your project is a work that you create independently with the help of your imagination.

Step #3
Close your eyes and imagine an inverted Hebrew letter vav. Yes, the eternal candle or lamp with its flame looks to us like an upside down vav, the letter that has the numeric value of six. Recall that six million Jews were murdered in the Holocaust.

Step #4
Say to yourself the words, Ner Tamid lezichron Hashoah - meaning, this is the eternal light in memory of the Holocaust.

Step #5
Open your eyes. You have change the signification of a symbol that stands front and center in every synagogue sanctuary and you have completed your project.

Now you can meaningfully remember each time you enter the synagogue to look first at that eternal light at the focal center of your house of worship - to take a moment to reflect on the enormity of the suffering of the Shoah - and to give thanks for the constant resilience of the Jewish people.

[Repost from 2007.]

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JTS publishes over 100 podcasts via Apple's iTunes

In a welcome initiative the Jewish Theological Seminary Announced the Launch of JTS iTunes U with quality recordings of events and presentations for the public at large.

The unanswered question in this press release is how (or whether) JTS leverages iTunes and all other digital technologies for instruction of its students in and out of the classroom.

The Jewish Theological Seminary is pleased to announce the launch of the JTS iTunes U site. The site, accessible via Apple’s iTunes, makes public lectures, Torah commentaries, and select JTS courses available for free streaming and downloading.

“The launch of the iTunes U site marks a fantastic step forward for JTS’s online presence,” says Rabbi Charlie Schwartz, director of Digital Engagement and Learning at JTS. “It is now possible to easily find, download, and experience the deep and meaningful learning that happens every day at JTS.”

The JTS iTunes U site features a wide variety of content. The weekly Torah commentary podcasts are easy to find and subscribe to, as are recordings of public JTS lectures and events, such as the popular series of Library Book Talks that feature JTS faculty and other distinguished authors discussing their latest books. Collections of lectures detailing issues in contemporary Jewish philosophy, theology, and ethics highlight how JTS scholarship engages with the challenges of the 21st century. In the near future, full courses—complete with course materials—will be made available, providing access to JTS’s world-class faculty and high-level Jewish learning. 

“Opening access to the wealth of learning, scholarship, and meaningful engagement with Jewish tradition that embodies JTS is core to the university's mission,” says Rabbi Marc Wolf, the newly appointed vice chancellor and chief development officer of JTS. “In the coming months, JTS will dramatically expand the ways, both innovative and traditional, that communities and individuals can be inspired by the energy of JTS,” Rabbi Wolf adds.

The JTS iTunes U site can be visited via iTunes at http://itunes.apple.com/us/institution/jewish-theological-seminary/id472010491. 

Download iTunes for free: http://www.apple.com/itunes/download/.

Talmudic Books for Kindle on the Talmud, Bible, Kabbalah and Prayer
  The Kindle Edition of the Classic Soncino Talmud in English

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"Define Judaism: Ten Seminars" - New from Talmudic Books and Free Kindle Book on Monday 3-12

We have another new book out.

Professor Tzvee Zahavy, "Define Judaism: Ten Seminars" - New from Talmudic Books and Free Kindle Book (the entire book is free) on Monday 3-12. Here is the Product Description:

When I taught “Introduction to Judaism,” a popular Jewish Studies course at the University of Minnesota, as a final essay assignment I gave to the class this task: “Define Judaism.” Even though it was an open-ended question, my students considered this to be a tough assignment requiring analysis, synthesis and much thought. I originally wrote up these “seminars” as part of an independent study guide for one version of “Intro to Judaism”—a distance learning offering in the continuing education division of the university.

I now offer this volume to the general reader to help seekers and students of all ages and all faiths to better understand and define Judaism.

Talmudic Books for Kindle on the Talmud, Bible, Kabbalah and Prayer
The Kindle Edition of the Classic Soncino Talmud in English

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Is Democracy in Israel Kosher?

A lot of people are pushing the notion in Israel that democracy is not kosher, says David Remnick of the New Yorker magazine in an editorial comment.

He reviews a wide number of examples of how democracy is "threatened" in Israel and indeed centers in on the religious tensions that are current there. Here is his pungent prose on that matter.

Herzl envisioned a pluralist Zionism in which rabbis would enjoy “no privileged voice in the state.” These days, emboldened fundamentalists flaunt an increasingly aggressive medievalism. There are sickening reports of ultra-Orthodox men spitting on schoolgirls whose attire they consider insufficiently demure, and demanding that women sit at the back of public buses. Elyakim Levanon, the chief rabbi of the Elon Moreh settlement, near Nablus, says that Orthodox soldiers should prefer to face a “firing squad” rather than sit through events at which women sing, and has forbidden women to run for public office, because “the husband presents the family’s opinion.” Dov Lior, the head of an important West Bank rabbinical council, has called Baruch Goldstein—who, in 1994, machine-gunned twenty-nine Palestinians at the Cave of the Patriarchs, in Hebron—“holier than all the martyrs of the Holocaust.” Lior endorsed a book that discussed when it is right and proper to murder an Arab, and he and a group of kindred rabbis issued a proclamation proscribing Jews from selling or renting land to non-Jews. Men like Lieberman, Levanon, and Lior are scarcely embittered figures on the irrelevant margins: a hard-right base—the settlers, the ultra-Orthodox, Shas, the National Religious Party—is indispensable to Prime Minister Benjamin Netanyahu’s governing coalition.

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