JACKSONVILLE, Fla. — Jacksonville is known for its beaches, military installations and the slogan hailing it as "the bold new city of the South."
But it isn't known as a major center for Judaism, with the local Jewish community estimated at 13,000, compared to about 2 million in New York and about 550,000 in South Florida.
So Rabbi Yoseph Kahanov said he was puzzled to learn the Orthodox Union listed Jacksonville among 22 "emerging communities" Orthodox Jews should consider if seeking to leave Jewish mega-centers such as New York City.
"Jacksonville really lacks, at this point, the basic necessities for Orthodox Jewry," said Kahanov, spiritual leader of Chabad of Northeast Florida.
The city has no kosher restaurants or grocery stores, so meats and other supplies have to be shipped in from Atlanta, Miami and other cities. The educational system — two day schools, one of them Orthodox, and no high school — for Orthodox youths "is still in its infant stages," he said.
"To be put on a list like this, to me, is surprising."
So how did northeast Florida make the list?
The answer is partly to be found in the nation's ongoing economic slump, but also in decades of Jewish migration from large urban centers in the Northeast, especially the greater New York City area, denominational leaders and scholars said. Others active in the city's Jewish community say its location, climate and welcoming reputation overcome difficulties in obtaining the foods, religious education and other services plentiful in major Jewish centers along the Eastern Seaboard.
Amy Lipper concedes northeast Florida presents a "challenge" to those adhering to the strictest dietary and religious standards in Judaism.
But Lipper said she and her husband, Jay, enthusiastically represented her city and Orthodox synagogue in New York at the Orthodox Union's "Emerging Communities Fair" featuring 21 other communities touted on the list.
Lipper was an ideal delegate for the task: Born and raised in New Jersey, her family moved to Jacksonville in 2004 after her husband lost his job earlier in the decade.
Her family struggled at first without those amenities, but has since thrived with the food co-ops, lower tuition costs and the Jewish community's friendly, welcoming nature. Area grocery chains also are adding a growing number of kosher products.
"You just gotta think out of the box," said Lipper, a member and staffer at Etz Chaim Synagogue in Mandarin.
The Orthodox Union began its list of emerging communities last year, partly as a response to the economic downturn that hit the New York-area economy especially hard, organization President Stephen Savitsky said.
Cities on the list are selected in part based on their "Jewish infrastructure" — a combination of availability of kosher food and religious and educational institutions.
But cost of living, housing prices and the availability of jobs also are considered, Savitsky said.
Jacksonville was added to the list this year because it has an Orthodox Union synagogue, hosts the Torah Academy school and has a ceremonial bath known as a mikvah. The city's diverse economy, lower home prices and a Jewish community known for its social service network and outreach were other reasons, he said.
"It's an atmosphere in which you can raise an Orthodox family," he said.
According to the National Realtors Association, the median sales price of single-family homes in the greater Jacksonville area was running about $154,000 during the first quarter of 2009. Single-family homes were selling from $321,000 to $430,000 in various New York-area markets.
Jobs are another story.
The Bureau of Labor Statistics reports the region's unemployment rate at 9.2 percent, compared to 7.8 percent in and around New York City.
But job seekers from larger metropolitan areas such as New York City "may have a leg up" in experience and reputation when competing for jobs as they start becoming available in Jacksonville, said Candace Moody, vice president of communications for WorkSource, a nonprofit that promotes employment in Northeast Florida.
The Orthodox Union effort comes at a time when some Jewish communities are competing for members.
The Jewish community in Dothan is offering $50,000 to households that relocate to the Alabama city. The community in Tulsa, Okla., is touting its city's job market and lifestyle at JewishTulsa.org, on Twitter and Facebook.
Jacksonville's Jewish population has remained steady around 13,000 since it was last counted in 2002, suggesting that new members are born or move to the city near the same rate they leave, said Joanne Cohen, assistant executive director of the Jacksonville Jewish Federation.
"As opposed to other communities, which are losing members, this is a thriving community where lots of things are possible," she said.
Kahanov said he would be cautious touting Jacksonville as a place for the Orthodox, but added the city has much to offer those "with a pioneering spirit."
But Lipper noted that many Orthodox and other Jews may be willing to overlook their concerns if they are facing economic hardship.
"Up there when you have no job, you have high mortgages and high (Jewish school) tuitions, you really have to go elsewhere," Lipper said. And it might as well be Jacksonville, "where you stand a chance to get back on your feet."
Monday, June 22, 2009
Sunday, June 21, 2009
Interest-free loans steeped in tradition
Interest-free loans steeped in tradition
By Kristin E. Holmes
The Philadelphia Inquirer
June 10, 2009
In tough economic times, a centuries-old financial lifeline might be one of the best-kept secrets in the Jewish community.
It is a secret whose roots go back to the Torah, where it is called an act of "lovingkindness."
When rent is due or tuition is short, there are loans available for thousands of dollars -- interest free.
The programs are part of a tradition in the Jewish community of offering loans without interest to people in need. The money has helped families adopt babies, a woman buy a pacemaker, and immigrants start a new life.
"I was going to Israel, and I just needed some extra money," said Yaron Gola of Northeast Philadelphia. "It was a tremendous blessing. It makes you feel a part of a community."
About 50 groups in the United States and abroad lend millions in interest-free loans each year, said Mark Meltzer, past president and cofounder of the International Association of Hebrew Free Loans.
In the region, the Hebrew Free Loan Society of Greater Philadelphia in Elkins Park and the Chaya Mushka Lubavitcher G'Milus Chesed in Northeast Philadelphia are two of the independent organizations that carry on the tradition.
Jewish nonprofit groups also offer small interest-free loans, often for educational pursuits.
It is viewed as a mitzvah, a good deed, said Rabbi Zalman Lipsker, director of the Lubavitcher fund. In fact, G'Milus Chesed translates to "deed of lovingkindness" in Hebrew.
The underlying principle goes back to biblical instruction, said Rabbi Aaron Landes, founding rabbi of the Hebrew Free Loan Society of Greater Philadelphia and rabbi emeritus of Beth Sholom Congregation, the society's headquarters.
Exodus 22:25 says, "If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest." Similar instructions are in Deuteronomy and Leviticus.
"When immigrants came over from Eastern Europe between 1880 and 1914, they brought these associations with them," said Shelly Tenenbaum, author of A Credit to Their Community: Jewish Loan Societies in the United States.
Other ethnic and religious groups have their own loan programs. Interest is prohibited in Islamic law and references to the law appear in the Quran and in statements of the prophet Muhammad, said Masood Ghaznavi, professor emeritus at Rosemont College.
Among the Hebrew loan societies, organization assets range from $100,000 to more than $20 million. Groups vary with respect to professional staffing, business partnerships, and annual lending, Meltzer said.
The first Jewish immigrants to the United States "got $25 to get their pushcart," said Tamar Granor, who with her husband, Marshall, runs the Hebrew Free Loan Society of Greater Philadelphia.
A bond of mutual trust linked the society, the borrower, and his or her cosigner. Each borrower usually must have at least one.
"It's one thing to default on an impersonal institution," Tenenbaum said. "It's another to default on someone you're close to."
The process is designed to be dignified and devoid of embarrassment, so applications can be brief. The Lubavitcher group, which typically lends up to $1,000, doesn't ask a reason for the loan. The Hebrew Free Loan Society requires a credit check of the cosigner, but not the applicant. The group lends a maximum of $5,000. Terms for payback vary.
Default rates were typically lower than those of banks, Tenenbaum said. Some borrowers have failed to pay the Lubavitcher group, Lipsker said. Fewer than 1 percent at the Hebrew Free Loan Society of Greater Philadelphia have defaulted. Court action is extremely rare, Tamar Granor said.
The Northeast Philadelphia program, with rolling assets of $150,000, has been in operation since the early 1970s. In Elkins Park, the Free Loan Society celebrates its 25th anniversary this year. The group has assets of $350,000.
Both organizations rely on contributions and fund-raising to replenish the money.
As the economy has worsened, loan inquiries have started to increase. But Marshall Granor, whose parents, Bernard and Marie, helped start the fund, is surprised that more applicants haven't turned to the society. He has money to lend but no takers.
"It's been hard to connect with people," he said.
With only a volunteer staff, public relations isn't often a priority. The group's members hope to hire a part-time worker who can help spread the word.
Said Granor: "It's a tremendous feeling when a parent calls and says, 'My son graduated from Drexel, and I couldn't have done it without you.' "
Copyright © 2009, South Florida Sun-Sentinel
By Kristin E. Holmes
The Philadelphia Inquirer
June 10, 2009
In tough economic times, a centuries-old financial lifeline might be one of the best-kept secrets in the Jewish community.
It is a secret whose roots go back to the Torah, where it is called an act of "lovingkindness."
When rent is due or tuition is short, there are loans available for thousands of dollars -- interest free.
The programs are part of a tradition in the Jewish community of offering loans without interest to people in need. The money has helped families adopt babies, a woman buy a pacemaker, and immigrants start a new life.
"I was going to Israel, and I just needed some extra money," said Yaron Gola of Northeast Philadelphia. "It was a tremendous blessing. It makes you feel a part of a community."
About 50 groups in the United States and abroad lend millions in interest-free loans each year, said Mark Meltzer, past president and cofounder of the International Association of Hebrew Free Loans.
In the region, the Hebrew Free Loan Society of Greater Philadelphia in Elkins Park and the Chaya Mushka Lubavitcher G'Milus Chesed in Northeast Philadelphia are two of the independent organizations that carry on the tradition.
Jewish nonprofit groups also offer small interest-free loans, often for educational pursuits.
It is viewed as a mitzvah, a good deed, said Rabbi Zalman Lipsker, director of the Lubavitcher fund. In fact, G'Milus Chesed translates to "deed of lovingkindness" in Hebrew.
The underlying principle goes back to biblical instruction, said Rabbi Aaron Landes, founding rabbi of the Hebrew Free Loan Society of Greater Philadelphia and rabbi emeritus of Beth Sholom Congregation, the society's headquarters.
Exodus 22:25 says, "If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest." Similar instructions are in Deuteronomy and Leviticus.
"When immigrants came over from Eastern Europe between 1880 and 1914, they brought these associations with them," said Shelly Tenenbaum, author of A Credit to Their Community: Jewish Loan Societies in the United States.
Other ethnic and religious groups have their own loan programs. Interest is prohibited in Islamic law and references to the law appear in the Quran and in statements of the prophet Muhammad, said Masood Ghaznavi, professor emeritus at Rosemont College.
Among the Hebrew loan societies, organization assets range from $100,000 to more than $20 million. Groups vary with respect to professional staffing, business partnerships, and annual lending, Meltzer said.
The first Jewish immigrants to the United States "got $25 to get their pushcart," said Tamar Granor, who with her husband, Marshall, runs the Hebrew Free Loan Society of Greater Philadelphia.
A bond of mutual trust linked the society, the borrower, and his or her cosigner. Each borrower usually must have at least one.
"It's one thing to default on an impersonal institution," Tenenbaum said. "It's another to default on someone you're close to."
The process is designed to be dignified and devoid of embarrassment, so applications can be brief. The Lubavitcher group, which typically lends up to $1,000, doesn't ask a reason for the loan. The Hebrew Free Loan Society requires a credit check of the cosigner, but not the applicant. The group lends a maximum of $5,000. Terms for payback vary.
Default rates were typically lower than those of banks, Tenenbaum said. Some borrowers have failed to pay the Lubavitcher group, Lipsker said. Fewer than 1 percent at the Hebrew Free Loan Society of Greater Philadelphia have defaulted. Court action is extremely rare, Tamar Granor said.
The Northeast Philadelphia program, with rolling assets of $150,000, has been in operation since the early 1970s. In Elkins Park, the Free Loan Society celebrates its 25th anniversary this year. The group has assets of $350,000.
Both organizations rely on contributions and fund-raising to replenish the money.
As the economy has worsened, loan inquiries have started to increase. But Marshall Granor, whose parents, Bernard and Marie, helped start the fund, is surprised that more applicants haven't turned to the society. He has money to lend but no takers.
"It's been hard to connect with people," he said.
With only a volunteer staff, public relations isn't often a priority. The group's members hope to hire a part-time worker who can help spread the word.
Said Granor: "It's a tremendous feeling when a parent calls and says, 'My son graduated from Drexel, and I couldn't have done it without you.' "
Copyright © 2009, South Florida Sun-Sentinel
Interest-free loans steeped in tradition
Interest-free loans steeped in tradition
By Kristin E. Holmes
The Philadelphia Inquirer
June 10, 2009
In tough economic times, a centuries-old financial lifeline might be one of the best-kept secrets in the Jewish community.
It is a secret whose roots go back to the Torah, where it is called an act of "lovingkindness."
When rent is due or tuition is short, there are loans available for thousands of dollars -- interest free.
The programs are part of a tradition in the Jewish community of offering loans without interest to people in need. The money has helped families adopt babies, a woman buy a pacemaker, and immigrants start a new life.
"I was going to Israel, and I just needed some extra money," said Yaron Gola of Northeast Philadelphia. "It was a tremendous blessing. It makes you feel a part of a community."
About 50 groups in the United States and abroad lend millions in interest-free loans each year, said Mark Meltzer, past president and cofounder of the International Association of Hebrew Free Loans.
In the region, the Hebrew Free Loan Society of Greater Philadelphia in Elkins Park and the Chaya Mushka Lubavitcher G'Milus Chesed in Northeast Philadelphia are two of the independent organizations that carry on the tradition.
Jewish nonprofit groups also offer small interest-free loans, often for educational pursuits.
It is viewed as a mitzvah, a good deed, said Rabbi Zalman Lipsker, director of the Lubavitcher fund. In fact, G'Milus Chesed translates to "deed of lovingkindness" in Hebrew.
The underlying principle goes back to biblical instruction, said Rabbi Aaron Landes, founding rabbi of the Hebrew Free Loan Society of Greater Philadelphia and rabbi emeritus of Beth Sholom Congregation, the society's headquarters.
Exodus 22:25 says, "If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest." Similar instructions are in Deuteronomy and Leviticus.
"When immigrants came over from Eastern Europe between 1880 and 1914, they brought these associations with them," said Shelly Tenenbaum, author of A Credit to Their Community: Jewish Loan Societies in the United States.
Other ethnic and religious groups have their own loan programs. Interest is prohibited in Islamic law and references to the law appear in the Quran and in statements of the prophet Muhammad, said Masood Ghaznavi, professor emeritus at Rosemont College.
Among the Hebrew loan societies, organization assets range from $100,000 to more than $20 million. Groups vary with respect to professional staffing, business partnerships, and annual lending, Meltzer said.
The first Jewish immigrants to the United States "got $25 to get their pushcart," said Tamar Granor, who with her husband, Marshall, runs the Hebrew Free Loan Society of Greater Philadelphia.
A bond of mutual trust linked the society, the borrower, and his or her cosigner. Each borrower usually must have at least one.
"It's one thing to default on an impersonal institution," Tenenbaum said. "It's another to default on someone you're close to."
The process is designed to be dignified and devoid of embarrassment, so applications can be brief. The Lubavitcher group, which typically lends up to $1,000, doesn't ask a reason for the loan. The Hebrew Free Loan Society requires a credit check of the cosigner, but not the applicant. The group lends a maximum of $5,000. Terms for payback vary.
Default rates were typically lower than those of banks, Tenenbaum said. Some borrowers have failed to pay the Lubavitcher group, Lipsker said. Fewer than 1 percent at the Hebrew Free Loan Society of Greater Philadelphia have defaulted. Court action is extremely rare, Tamar Granor said.
The Northeast Philadelphia program, with rolling assets of $150,000, has been in operation since the early 1970s. In Elkins Park, the Free Loan Society celebrates its 25th anniversary this year. The group has assets of $350,000.
Both organizations rely on contributions and fund-raising to replenish the money.
As the economy has worsened, loan inquiries have started to increase. But Marshall Granor, whose parents, Bernard and Marie, helped start the fund, is surprised that more applicants haven't turned to the society. He has money to lend but no takers.
"It's been hard to connect with people," he said.
With only a volunteer staff, public relations isn't often a priority. The group's members hope to hire a part-time worker who can help spread the word.
Said Granor: "It's a tremendous feeling when a parent calls and says, 'My son graduated from Drexel, and I couldn't have done it without you.' "
Copyright © 2009, South Florida Sun-Sentinel
By Kristin E. Holmes
The Philadelphia Inquirer
June 10, 2009
In tough economic times, a centuries-old financial lifeline might be one of the best-kept secrets in the Jewish community.
It is a secret whose roots go back to the Torah, where it is called an act of "lovingkindness."
When rent is due or tuition is short, there are loans available for thousands of dollars -- interest free.
The programs are part of a tradition in the Jewish community of offering loans without interest to people in need. The money has helped families adopt babies, a woman buy a pacemaker, and immigrants start a new life.
"I was going to Israel, and I just needed some extra money," said Yaron Gola of Northeast Philadelphia. "It was a tremendous blessing. It makes you feel a part of a community."
About 50 groups in the United States and abroad lend millions in interest-free loans each year, said Mark Meltzer, past president and cofounder of the International Association of Hebrew Free Loans.
In the region, the Hebrew Free Loan Society of Greater Philadelphia in Elkins Park and the Chaya Mushka Lubavitcher G'Milus Chesed in Northeast Philadelphia are two of the independent organizations that carry on the tradition.
Jewish nonprofit groups also offer small interest-free loans, often for educational pursuits.
It is viewed as a mitzvah, a good deed, said Rabbi Zalman Lipsker, director of the Lubavitcher fund. In fact, G'Milus Chesed translates to "deed of lovingkindness" in Hebrew.
The underlying principle goes back to biblical instruction, said Rabbi Aaron Landes, founding rabbi of the Hebrew Free Loan Society of Greater Philadelphia and rabbi emeritus of Beth Sholom Congregation, the society's headquarters.
Exodus 22:25 says, "If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest." Similar instructions are in Deuteronomy and Leviticus.
"When immigrants came over from Eastern Europe between 1880 and 1914, they brought these associations with them," said Shelly Tenenbaum, author of A Credit to Their Community: Jewish Loan Societies in the United States.
Other ethnic and religious groups have their own loan programs. Interest is prohibited in Islamic law and references to the law appear in the Quran and in statements of the prophet Muhammad, said Masood Ghaznavi, professor emeritus at Rosemont College.
Among the Hebrew loan societies, organization assets range from $100,000 to more than $20 million. Groups vary with respect to professional staffing, business partnerships, and annual lending, Meltzer said.
The first Jewish immigrants to the United States "got $25 to get their pushcart," said Tamar Granor, who with her husband, Marshall, runs the Hebrew Free Loan Society of Greater Philadelphia.
A bond of mutual trust linked the society, the borrower, and his or her cosigner. Each borrower usually must have at least one.
"It's one thing to default on an impersonal institution," Tenenbaum said. "It's another to default on someone you're close to."
The process is designed to be dignified and devoid of embarrassment, so applications can be brief. The Lubavitcher group, which typically lends up to $1,000, doesn't ask a reason for the loan. The Hebrew Free Loan Society requires a credit check of the cosigner, but not the applicant. The group lends a maximum of $5,000. Terms for payback vary.
Default rates were typically lower than those of banks, Tenenbaum said. Some borrowers have failed to pay the Lubavitcher group, Lipsker said. Fewer than 1 percent at the Hebrew Free Loan Society of Greater Philadelphia have defaulted. Court action is extremely rare, Tamar Granor said.
The Northeast Philadelphia program, with rolling assets of $150,000, has been in operation since the early 1970s. In Elkins Park, the Free Loan Society celebrates its 25th anniversary this year. The group has assets of $350,000.
Both organizations rely on contributions and fund-raising to replenish the money.
As the economy has worsened, loan inquiries have started to increase. But Marshall Granor, whose parents, Bernard and Marie, helped start the fund, is surprised that more applicants haven't turned to the society. He has money to lend but no takers.
"It's been hard to connect with people," he said.
With only a volunteer staff, public relations isn't often a priority. The group's members hope to hire a part-time worker who can help spread the word.
Said Granor: "It's a tremendous feeling when a parent calls and says, 'My son graduated from Drexel, and I couldn't have done it without you.' "
Copyright © 2009, South Florida Sun-Sentinel
A Spooky Story about the Lubavitcher Rebbe
David Klinghoffer
I'm thinking of the night the Lubavitcher Rebbe died, which was exactly 15 year ago this coming Friday, June 12, 1994. I'm not Chabad -- a fellow traveler at best, and that only pretty recently -- but I have a vivid memory of being in Amagansett, New York, on a weekend beach trip with a friend. That night, which was a Saturday, we were both sticking our heads out of a skylight to catch the sound of the surf and the smell of the wind. Very strangely, we both suddenly had a feeling of being "spooked." Did you ever have an experience like that? It was a strong intuition of loss, as we mutually confirmed before we knew anything about what might have called it up. Returning to Manhattan on Monday morning, we learned that the Rebbe had died the previous day.
Of all the Jewish movements going at the movement, I consider Chabad the most successful and on balance the most admirable and appealing. My wife asked me the other day, half jokingly, why we don't put a picture of the Rebbe up somewhere in our house, as many Chabad admirers who are not Chabad themselves will do. Many, for example, is the Israeli taxi with a yarmulke-less driver and a picture of the Rebbe dangling from the rearview mirror.
Sorry. As I explained, that's not for me. I'm not a joiner and never feel quite comfortable with groups of any kind. Maybe that's why I'm a Jew. The word for Hebrew, in Hebrew, Ivri, has as one of its meanings being on the other side from something. A Hebrew is always in contrast and conflict with his surroundings. Abraham, the first Hebrew, is called that (Genesis 14:13) because he came from the "other side" of the Euphrates River. A Jew should always feel on the outs with the wider culture. When my spiritual and intellectual affiliations seem, superficially, at odds with each, that's my comfort zone. Maybe that's why the thing that initially turned me off liberalism, on arriving as a freshman at Brown, was the smug feeling shared by so many of my fellow students that only we, smarty-pants liberals, had it all figured out and three cheers for us.
But that's all an aside. Going back to my wife's question, I thought, why not put a picture of the Rebbe up on this blog? That I can handle. So here it is.
I'm thinking of the night the Lubavitcher Rebbe died, which was exactly 15 year ago this coming Friday, June 12, 1994. I'm not Chabad -- a fellow traveler at best, and that only pretty recently -- but I have a vivid memory of being in Amagansett, New York, on a weekend beach trip with a friend. That night, which was a Saturday, we were both sticking our heads out of a skylight to catch the sound of the surf and the smell of the wind. Very strangely, we both suddenly had a feeling of being "spooked." Did you ever have an experience like that? It was a strong intuition of loss, as we mutually confirmed before we knew anything about what might have called it up. Returning to Manhattan on Monday morning, we learned that the Rebbe had died the previous day.
Of all the Jewish movements going at the movement, I consider Chabad the most successful and on balance the most admirable and appealing. My wife asked me the other day, half jokingly, why we don't put a picture of the Rebbe up somewhere in our house, as many Chabad admirers who are not Chabad themselves will do. Many, for example, is the Israeli taxi with a yarmulke-less driver and a picture of the Rebbe dangling from the rearview mirror.
Sorry. As I explained, that's not for me. I'm not a joiner and never feel quite comfortable with groups of any kind. Maybe that's why I'm a Jew. The word for Hebrew, in Hebrew, Ivri, has as one of its meanings being on the other side from something. A Hebrew is always in contrast and conflict with his surroundings. Abraham, the first Hebrew, is called that (Genesis 14:13) because he came from the "other side" of the Euphrates River. A Jew should always feel on the outs with the wider culture. When my spiritual and intellectual affiliations seem, superficially, at odds with each, that's my comfort zone. Maybe that's why the thing that initially turned me off liberalism, on arriving as a freshman at Brown, was the smug feeling shared by so many of my fellow students that only we, smarty-pants liberals, had it all figured out and three cheers for us.
But that's all an aside. Going back to my wife's question, I thought, why not put a picture of the Rebbe up on this blog? That I can handle. So here it is.
Chabad Of Hunterdon County Celebrates Its 6th With Banquet And Awards
Chabad of Hunterdon County celebrated its sixth anniversary with a banquet at the Grand Colonial in Perryville.
More than 230 attended, including many business, civic and political leaders.
The event featured Joe Piscopo from Saturday Night Live as its emcee and entertainer as well as Yoel Sharabi, a world renowned Jewish singer and performer.
Honorees included Stanley and June Goldstein with a Lifetime Achievement Award, Miles and Zak Griffin with a Hebrew School Children of the Year, and Michael Camerino with a Community Leadership Award.
Rabbi Eli Kornfeld, executive director of Chabad of Hunterdon County, remarked, "The event was a tribute to the community and its willingness to support and partner with Chabad in ensuring its continued growth and success."
Proceeds from the dinner will fund Chabad of Hunterdon's growing number of programs.
Following the cocktail hour, everyone was treated to a special video presentation highlighting the achievements of Chabad during its first six years as well as its vision for the future.
The event featured many who shared their personal experiences with Chabad, including Richard Kaplan of Novartis and Sharon Gonnen of Thomson Reuters who spoke about the recent passing of her mother Renay Salamon A'H who was a chairwoman for the event and a prominent supporter of Chabad of Hunterdon.
The event concluded with the annual raffle drawings. Ilene Kaplan won a fur coat, William Fiore won a Breitling watch and Dave Ryback won the 50/50
More than 230 attended, including many business, civic and political leaders.
The event featured Joe Piscopo from Saturday Night Live as its emcee and entertainer as well as Yoel Sharabi, a world renowned Jewish singer and performer.
Honorees included Stanley and June Goldstein with a Lifetime Achievement Award, Miles and Zak Griffin with a Hebrew School Children of the Year, and Michael Camerino with a Community Leadership Award.
Rabbi Eli Kornfeld, executive director of Chabad of Hunterdon County, remarked, "The event was a tribute to the community and its willingness to support and partner with Chabad in ensuring its continued growth and success."
Proceeds from the dinner will fund Chabad of Hunterdon's growing number of programs.
Following the cocktail hour, everyone was treated to a special video presentation highlighting the achievements of Chabad during its first six years as well as its vision for the future.
The event featured many who shared their personal experiences with Chabad, including Richard Kaplan of Novartis and Sharon Gonnen of Thomson Reuters who spoke about the recent passing of her mother Renay Salamon A'H who was a chairwoman for the event and a prominent supporter of Chabad of Hunterdon.
The event concluded with the annual raffle drawings. Ilene Kaplan won a fur coat, William Fiore won a Breitling watch and Dave Ryback won the 50/50
Jews, God, and Videotape
How media have molded modern Jewish religion
Jews, God, and Videotape
Religion and Media in America
By Jeffrey Shandler
New York University Press.
340 pp. $23
Reviewed by Glenn C. Altschuler
Videotaping bar and bat mitzvahs, many observant Jews maintain, violates Talmudic prohibitions against work on the Sabbath, distracts the worshiper from worship, and transforms tranquil and dignified ceremonies into spectacles.
And yet, as Jeffrey Shandler reminds us, more and more parents - and teenagers - insist on documenting their families' coming-of-age rituals.
In Jews, God, and Videotape, Shandler, a professor of Jewish Studies at Rutgers University, provides a fresh and fascinating account of the impact of technology on the religious life of American Jews during the last one hundred years.
The "new media," he argues, have helped shape a popular Jewish religion, more concerned with consumerism, celebrity, and community than with theology or rabbinical authority. Reorganizing emotion and experience, this "religion in the making" is struggling to identify strategies through which "the People of the Book" can accommodate and/or confront how Jews can (or should) fit in and stand out.
In a richly detailed chapter on The Eternal Light, a long-running radio broadcast, created in the 1940s by the Jewish Theological Seminary in New York, Shandler shows how the medium can affect the message.
Aimed primarily at a non-Jewish audience, the overarching goal of the show, which reached about five million Americans by the end of the decade, was to combat anti-Semitism by demonstrating (through historical dramas and literary adaptations) that Jewish "particularism" was incidental to its "fundamental universalism" and that Jews were anything but anti-American radicals or communist sympathizers.
Populated by actors whose voices were ethnically "unmarked," The Eternal Light, Shandler speculates, allowed Jews, sight unseen, to invite themselves into the homes of their non-Jewish neighbors, confident that they were subjects of "respectful attention."
More often than not, Shandler implies, modern media have marked - but have not made - changes in Jewish attitudes and behavior. The themes of The Eternal Light, for example, reflected the "powerful integrationist impact" of the post-World War II suburban migration of American Jewish culture. When, in the 1960s, concern about anti-Semitism gave way to fears of the "erosion" of a distinctly Jewish culture, the ecumenical, assimilationist Eternal Light dimmed.
Frequently, according to Shandler, modern media provide an arena for contests over appropriate conduct. E-cards, he points out, reflect a range of responses to the "December dilemma" of Jews. Some postulate parity between Christmas and Hanukkah, pairing Santa Claus with Tevye. Others, however, are more hostile to "interfaith" sentiments.
In 1989, Shandler writes, the American Jewish Committee, in conjunction with the National Conference of Christians and Jews, denounced greeting cards that combined the religious and cultural symbols of the two holidays as "an affront to the integrity of distinct faiths."
With respect to religion, Shandler writes, provocatively and persuasively, the notion of "separate but equal" lives on.
Recently, Shandler reveals, ultra-orthodox Jews have overcome an aversion to technology as a corrupting distraction - and begun to use television, video, and the Internet to spread their messianic vision. Under the leadership of Rabbi Menachem Mendel Schneerson, who almost never left his neighborhood in Crown Heights in Brooklyn, the Lubavitcher hasidim have raised millions of dollars through telethons, even as they make sure that the arms, legs, and breasts of the female celebrities who appear on the small screen are covered.
DVDs and Chabad.org allow Schneerson to communicate with his disciples long after his death.
Technology, Shandler concludes, hasn't changed everything. It can - and does - facilitate traditional communal rites, including synagogue worship, as well as more secular practices.
For many, it may be less helpful in forging new links than in renewing, in the virtual world, a sense of belonging to links already established in the "real" one.
Glenn C. Altschuler is the Thomas and Dorothy Litwin Professor of American Studies at Cornell University.
Jews, God, and Videotape
Religion and Media in America
By Jeffrey Shandler
New York University Press.
340 pp. $23
Reviewed by Glenn C. Altschuler
Videotaping bar and bat mitzvahs, many observant Jews maintain, violates Talmudic prohibitions against work on the Sabbath, distracts the worshiper from worship, and transforms tranquil and dignified ceremonies into spectacles.
And yet, as Jeffrey Shandler reminds us, more and more parents - and teenagers - insist on documenting their families' coming-of-age rituals.
In Jews, God, and Videotape, Shandler, a professor of Jewish Studies at Rutgers University, provides a fresh and fascinating account of the impact of technology on the religious life of American Jews during the last one hundred years.
The "new media," he argues, have helped shape a popular Jewish religion, more concerned with consumerism, celebrity, and community than with theology or rabbinical authority. Reorganizing emotion and experience, this "religion in the making" is struggling to identify strategies through which "the People of the Book" can accommodate and/or confront how Jews can (or should) fit in and stand out.
In a richly detailed chapter on The Eternal Light, a long-running radio broadcast, created in the 1940s by the Jewish Theological Seminary in New York, Shandler shows how the medium can affect the message.
Aimed primarily at a non-Jewish audience, the overarching goal of the show, which reached about five million Americans by the end of the decade, was to combat anti-Semitism by demonstrating (through historical dramas and literary adaptations) that Jewish "particularism" was incidental to its "fundamental universalism" and that Jews were anything but anti-American radicals or communist sympathizers.
Populated by actors whose voices were ethnically "unmarked," The Eternal Light, Shandler speculates, allowed Jews, sight unseen, to invite themselves into the homes of their non-Jewish neighbors, confident that they were subjects of "respectful attention."
More often than not, Shandler implies, modern media have marked - but have not made - changes in Jewish attitudes and behavior. The themes of The Eternal Light, for example, reflected the "powerful integrationist impact" of the post-World War II suburban migration of American Jewish culture. When, in the 1960s, concern about anti-Semitism gave way to fears of the "erosion" of a distinctly Jewish culture, the ecumenical, assimilationist Eternal Light dimmed.
Frequently, according to Shandler, modern media provide an arena for contests over appropriate conduct. E-cards, he points out, reflect a range of responses to the "December dilemma" of Jews. Some postulate parity between Christmas and Hanukkah, pairing Santa Claus with Tevye. Others, however, are more hostile to "interfaith" sentiments.
In 1989, Shandler writes, the American Jewish Committee, in conjunction with the National Conference of Christians and Jews, denounced greeting cards that combined the religious and cultural symbols of the two holidays as "an affront to the integrity of distinct faiths."
With respect to religion, Shandler writes, provocatively and persuasively, the notion of "separate but equal" lives on.
Recently, Shandler reveals, ultra-orthodox Jews have overcome an aversion to technology as a corrupting distraction - and begun to use television, video, and the Internet to spread their messianic vision. Under the leadership of Rabbi Menachem Mendel Schneerson, who almost never left his neighborhood in Crown Heights in Brooklyn, the Lubavitcher hasidim have raised millions of dollars through telethons, even as they make sure that the arms, legs, and breasts of the female celebrities who appear on the small screen are covered.
DVDs and Chabad.org allow Schneerson to communicate with his disciples long after his death.
Technology, Shandler concludes, hasn't changed everything. It can - and does - facilitate traditional communal rites, including synagogue worship, as well as more secular practices.
For many, it may be less helpful in forging new links than in renewing, in the virtual world, a sense of belonging to links already established in the "real" one.
Glenn C. Altschuler is the Thomas and Dorothy Litwin Professor of American Studies at Cornell University.
Friday, June 05, 2009
Lubavitch Shul Expanding
Chabad Lubavitch of Baltimore, at 6701 Old Pimlico Road, has received Baltimore County’s approval to build a 3,600-square-foot addition on the site of an existing playground.
But the synagogue’s Rabbi Shmuel Kaplan said there are no immediate plans to activate the plan. “It’s too early to know if we will build,” he said. “We have to do fund raising first.”
Don Rascoe, of the county’s Department of Permits and Development, said the congregation came to the county several times with versions of the addition proposal. “We agreed to a refinement of a previously approved plan,” he said.
The initial plan was submitted in October 2008. Paul Abrams, a neighbor, said he received a letter from the county informing him of a hearing. Mr. Abrams said he and about eight other neighbors raised questions about the plan and met with Rabbi Kaplan and his wife, Rochelle.
Mr. Abrams said his neighbors were satisfied with the Kaplans’ plan, but he was not.
Another hearing was held last January. County Deputy Zoning Commissioner Thomas Bostwick heard testimony about the plan for a 11⁄2-story addition that would be connected to the main building via a covered hallway. The plan required an amendment to the existing zoning, which Mr. Bostwick subsequently approved.
Mr. Abrams said he attended this hearing and protested the plan, which in his opinion would disrupt the neighborhood. He also brought up the issue of parking, saying the synagogue has a small parking lot that would not accommodate additional activities. No appeals were filed regarding Mr. Bostwick’s decision within the required 30 days.
Mrs. Kaplan said the addition is 11⁄2 stories because of the topography of the land. On the lower level, she said, there would be a social hall and on the main level an adult ed center.
But the synagogue’s Rabbi Shmuel Kaplan said there are no immediate plans to activate the plan. “It’s too early to know if we will build,” he said. “We have to do fund raising first.”
Don Rascoe, of the county’s Department of Permits and Development, said the congregation came to the county several times with versions of the addition proposal. “We agreed to a refinement of a previously approved plan,” he said.
The initial plan was submitted in October 2008. Paul Abrams, a neighbor, said he received a letter from the county informing him of a hearing. Mr. Abrams said he and about eight other neighbors raised questions about the plan and met with Rabbi Kaplan and his wife, Rochelle.
Mr. Abrams said his neighbors were satisfied with the Kaplans’ plan, but he was not.
Another hearing was held last January. County Deputy Zoning Commissioner Thomas Bostwick heard testimony about the plan for a 11⁄2-story addition that would be connected to the main building via a covered hallway. The plan required an amendment to the existing zoning, which Mr. Bostwick subsequently approved.
Mr. Abrams said he attended this hearing and protested the plan, which in his opinion would disrupt the neighborhood. He also brought up the issue of parking, saying the synagogue has a small parking lot that would not accommodate additional activities. No appeals were filed regarding Mr. Bostwick’s decision within the required 30 days.
Mrs. Kaplan said the addition is 11⁄2 stories because of the topography of the land. On the lower level, she said, there would be a social hall and on the main level an adult ed center.
Topol leads cast of 'Fiddler' revival
There are few shows that deal with faith, love, and Jewish suffering as dramatically and melodically as "Fiddler on the Roof," one of Broadway's most emotional musicals.
Based on the timeless stories of Sholom Aleichem, "Fiddler" features many of Broadway's most heartfelt hits, including "Sunrise, Sunset," "If I Were a Rich Man," "Tradition," and "Matchmaker, Matchmaker."
"Fiddler" tells the story of Tevye, a poor milkman, and his hardships while the Czar systematically persecutes Jewish families -- sometimes invading weddings, other times driving people from their homes.
Forty years after it landed on Broadway, hit the London stage, and became a popular movie with Chaim Topol, a revival of "Fiddler" (starring Topol) begins Wednesday at Chicago's Ford Center for the Performing Arts/Oriental Theatre.
Director Sammy Dallas Bayes recreates this classic show exactly as it was performed on Broadway, using many of Jerome Robbins' original production numbers. The show will feature Topol in his final tour as Tevye. Topol appeared in the movie and in 2,500 stage productions all over the world.
Jewish spiritual leaders from Northwest Indiana applaud the strong themes of Jewish faith and solidarity that are reflected in Tevye's poignant journey.
"Fiddler is both Jewish, and at the same time it's very universal," said Congregation Beth Israel's Rabbi Benjamin Kramer. "While it talks about Jewish people, at a particular time in a particular community, people still connect to it in a very universal way."
Kramer said people relate to Tevye's simple desire -- to protect and make his daughters happy. Tevye fiercely safeguards his Old World traditions from the frightening forces that threaten to eliminate his faith and his people.
"Tevye's a father, and he's trying to provide for his family, and those issues transcend a particular time," Kramer said. "That's the thing I like about the story. You can relate to the story of some outside force threatening your family and your home. The idea you worked your whole life, and everything can be taken away is a universal fear."
Kramer said the music and setting are nostalgic for American Jews, who never had to endure the hardships Tevye did.
"There's something we like about a world where people were connected to family and religion, where people worked hard while they sang and danced," Kramer said. "The music is great, without a doubt. For American Jews, the music and setting will conjure a world that we'd like to think existed but might not have existed. There's a certain element of nostalgia in it." "Fiddler" does not glaze over the story of Jewish persecution, but as a musical, it celebrates the indomitable spirit of the Jewish people to survive horrible hardships.
In Tevye's conversations with God, he comes up with pointed answers to life's perplexing struggles. Often Tevye strikes out at life's injustices with his salt-of the-earth wisdom and his edgy sense of humor.
"What appeals to me is he has a very Jewish sense of humor," Kramer said. "Tevye combines self-deprecation with optimism when he's put through some very trying situations. The fact Tevye isn't broken by his adversities is a sign of his faith."
Rabbi Eliezer Zalmanov, from Chabad of Northwest Indiana, said even if "Fiddler" is a fictional story, the story of Jewish struggle it represents is repeated over and over in history books.
"This story is all about traditions, and that's what kept Jewish people surviving throughout history," Zalmanov said. "By staying true to our Jewish laws and the Torah, that's what kept us together. It's not such a happy ending, but that's the story of the Jewish people."
Zalmanov believes Tevye made some mistakes when his daughters began to rebel, but he still respects Tevye's unshakable devotion to his faith.
"In our faith, we believe that God is ultimately in control of everything, but for things to work, we have to do our part," Zalmanov revealed.
"What we can learn from Tevye is when we're able to connect traditional values with modern times and make it palatable to the next generation, then we've done our job," Zalmanov added.
'We believe even a person that is simple or ordinary can have a great faith and a close relationship with God.' --Rabbi Eliezer Zalmanov, Chabad of NW Indiana.
Based on the timeless stories of Sholom Aleichem, "Fiddler" features many of Broadway's most heartfelt hits, including "Sunrise, Sunset," "If I Were a Rich Man," "Tradition," and "Matchmaker, Matchmaker."
"Fiddler" tells the story of Tevye, a poor milkman, and his hardships while the Czar systematically persecutes Jewish families -- sometimes invading weddings, other times driving people from their homes.
Forty years after it landed on Broadway, hit the London stage, and became a popular movie with Chaim Topol, a revival of "Fiddler" (starring Topol) begins Wednesday at Chicago's Ford Center for the Performing Arts/Oriental Theatre.
Director Sammy Dallas Bayes recreates this classic show exactly as it was performed on Broadway, using many of Jerome Robbins' original production numbers. The show will feature Topol in his final tour as Tevye. Topol appeared in the movie and in 2,500 stage productions all over the world.
Jewish spiritual leaders from Northwest Indiana applaud the strong themes of Jewish faith and solidarity that are reflected in Tevye's poignant journey.
"Fiddler is both Jewish, and at the same time it's very universal," said Congregation Beth Israel's Rabbi Benjamin Kramer. "While it talks about Jewish people, at a particular time in a particular community, people still connect to it in a very universal way."
Kramer said people relate to Tevye's simple desire -- to protect and make his daughters happy. Tevye fiercely safeguards his Old World traditions from the frightening forces that threaten to eliminate his faith and his people.
"Tevye's a father, and he's trying to provide for his family, and those issues transcend a particular time," Kramer said. "That's the thing I like about the story. You can relate to the story of some outside force threatening your family and your home. The idea you worked your whole life, and everything can be taken away is a universal fear."
Kramer said the music and setting are nostalgic for American Jews, who never had to endure the hardships Tevye did.
"There's something we like about a world where people were connected to family and religion, where people worked hard while they sang and danced," Kramer said. "The music is great, without a doubt. For American Jews, the music and setting will conjure a world that we'd like to think existed but might not have existed. There's a certain element of nostalgia in it." "Fiddler" does not glaze over the story of Jewish persecution, but as a musical, it celebrates the indomitable spirit of the Jewish people to survive horrible hardships.
In Tevye's conversations with God, he comes up with pointed answers to life's perplexing struggles. Often Tevye strikes out at life's injustices with his salt-of the-earth wisdom and his edgy sense of humor.
"What appeals to me is he has a very Jewish sense of humor," Kramer said. "Tevye combines self-deprecation with optimism when he's put through some very trying situations. The fact Tevye isn't broken by his adversities is a sign of his faith."
Rabbi Eliezer Zalmanov, from Chabad of Northwest Indiana, said even if "Fiddler" is a fictional story, the story of Jewish struggle it represents is repeated over and over in history books.
"This story is all about traditions, and that's what kept Jewish people surviving throughout history," Zalmanov said. "By staying true to our Jewish laws and the Torah, that's what kept us together. It's not such a happy ending, but that's the story of the Jewish people."
Zalmanov believes Tevye made some mistakes when his daughters began to rebel, but he still respects Tevye's unshakable devotion to his faith.
"In our faith, we believe that God is ultimately in control of everything, but for things to work, we have to do our part," Zalmanov revealed.
"What we can learn from Tevye is when we're able to connect traditional values with modern times and make it palatable to the next generation, then we've done our job," Zalmanov added.
'We believe even a person that is simple or ordinary can have a great faith and a close relationship with God.' --Rabbi Eliezer Zalmanov, Chabad of NW Indiana.
For Chabad, for Families
Continuing to connect with people is a mission of Rabbi Joseph Eisenbach and his wife, Mina, as they celebrate the 13th anniversary of the Chabad Lubavitch of Northwest Connecticut, which has headquarters in Litchfield.
"As we reach 13 years, there is no limit to acts of goodness and kindness that we are able to do in a community, but I think we have some huge programs that we hope to implement," said Rabbi Eisenbach, speaking of the array of programs planned by his group for this summer.
The Chabad Lubavitch of Northwest Connecticut is part of the largest Jewish organization in the world with more than 5,000 branches world-wide. The Chabad is against proselytizing, said Rabbi Eisenbach.
The word Chabad is a Hebrew acronym for the words wisdom, understanding and knowledge, with a big emphasis on educating people. Lubavitch is the name of the town in Russia where the movement began in the mid-18th century and means the "city of brotherly love."
"The whole concept of Chabad is people helping people," said Rabbi Eisenbach.
Rabbi Eisenbach explained that the beauty and uniqueness of Chabad is that when a rabbi and his family move out to a community, they traditionally arrive without knowing anyone and ultimately build a community within that host community.
The couple left their families behind in Montreal, Canada, and West Hartford. Both of their parents are emissaries and Rabbi Eisenbach is the fifth generation in his family to become one.
As emissaries, the rabbi and Mrs. Eisenbach evaluated their community. They established programs to suit their surroundings, while following the teachings of the seven dynastic leaders of the Chabad-Lubavitch Dynasty, known as rebbes.
"The whole concept of the rebbe is that you've just got to continue to do the right thing, you've just got to continue to try to change the world one mitzvah at a time," said Rabbi Eisenbach.
"We were blessed to be sent here to Northwest Connecticut, and the unique and the beautiful part is the fact that over the last 13 years we have seen tremendous growth in all areas," said Rabbi Eisenbach.
For more than a decade, the Chabad in Litchfield has seen an influx of families and children. Many of the older Chabads that have been around have taken care of three or four generations, he said.
"Every single Jewish community [has] what we call reform, conservative, [and] orthodox," said Rabbi Eisenbach. "At Chabad, we say labels are for food packages not for our brothers and sisters. It's amazing, the turnout that you get."
According to Rabbi Eisenbach, the theology of Chabad is to embrace everyone, and that has been why Chabad is the world's largest Jewish outreach organization.
Since its 10th anniversary, Rabbi Eisenbach has seen a tremendous growth in the summer children's camp program, Camp Gan Isreal located in Washington Depot, which attracts between 50 to 80 campers weekly. Mrs. Eisenbach is the director.
Weekenders are involved in assisting with the camp program, which offers sports and arts and crafts, according to Rabbi Eisenbach. The camp focuses on education in a fun and interactive way and the Chabad buses children from inner cities, similar to the Fresh Air Fund.
"Our camp has seen super growth in the sense that it's been amazing for this size community that we have," said Rabbi Eisenbach.
The Chabad also runs a network of Hebrew schools that has grown steadily, according to Rabbi Eisenbach. In the last three years, the Chabad started the Jewish Learning Institute (JLI), created in the tradition of teachers reaching out to students pursuing intellectual and spiritual growth in their adult years. The courses are designed for students ranging from first-time learners to those with years of prior study.
"The JLI has really attracted people from every single part of the region, Jewish, Catholic, Episcopalian ... we have seen such a grand blessing since our 10th anniversary," said Rabbi Eisenbach.
According to Mrs. Eisenbach, knowledge of the Jewish religion and Jewish history and of the Torah is something of a rite for every Jewish person. But, unfortunately, not everyone is aware of his or her cultural past. The Eisenbachs have helped to institute new programs, including monthly themed Shabbat dinners called T.G.I.S. (Thank G-d It's Shabbat), to attract more participation.
"We make it fun and exciting; it's a family program where people come and celebrate the Shabbat with us, hear stories and learn," said Mrs. Eisenbach. "It's all about educating people, because unfortunately today we have assimilation reaching such new levels where Jewish people don't know the basics of their own religion."
"Judaism is alive, it's vibrant, it's not just something to study, it's a way of life," said Mrs. Eisenbach.
She added the Chabad holds a monthly Jewish Kids Club, where members gather for fun interactive activities that promote Jewish values and friendship. Each meeting has craft projects and games with a special emphasis on Jewish customs and culture.
Communication is important and Rabbi Eisenbach said one of the greatest developments over the last three years is the Chabad's online magazine. The Internet presence has allowed people to study their religion and interact with the rabbi.
The online magazine has allowed everyone from celebrities who are weekenders in Northwest Connecticut to the average person to log in. The online magazine can be found on the Chabad's Web site at www.chabadnw.org. There is also a bi-monthly publication known as the Jewish News.
"We do a feedback which is 24/6, except the Shabbat," said Rabbi Eisenbach. "It's like a whole community on its own."
Vital to any religious organization is the building it occupies. In 2007, Litchfield's Historic District Commission denied an application to relocate the Chabad's headquarters from Village Green Drive to Litchfield center in a building that would have been renovated and significantly expanded.
The commission based its denial on the scale of the proposed expansion and restoration of the 135-year-old building but said it would be willing to consider a revised plan, including a downsized version.
The envisioned expansion totals 21,000 square-feet, and would involve a four-story addition off the back of the structure. It would include a synagogue, a community center, classrooms, several kosher kitchens, offices, a swimming pool and ceremonial pool. The facility would also have residential quarters for Rabbi Eisenbach and his family, as well as housing for visitors and staff. The historic building was purchased by the organization in 2006.
"We're hoping to have our new home in the center of town, and we're hoping to be able to reach out to as many more people as possible," said Rabbi Eisenbach.
Without offering specifics, he said the Chabad is currently in the midst of making the synagogue happen within the town of Litchfield.
But Mrs. Eisenbach said that most of her husband's work is not with the synagogue. Rabbi Eisenbach can be found visiting hospitals and nursing homes every week.
Chabads, she said, are not run by a rabbi, but rather the partnership of the rabbi and his wife. And the Eisenbachs' partnership is blessed with eight children.
According to Rabbi Eisenbach, most of his time is involved with Chabad. However, he said, he enjoys taking his children for hikes at White Memorial and he shared that he is a big skier.
He said he has connected with people in many different ways during his travels both locally and beyond.
"It's not just that the people who come to synagogue only come here for their religious needs, we become friends in every manner, in every way," said Mrs. Eisenbach. "We become very close."
Rabbi Eisenbach said he and his wife look forward to bringing in more Chabad couples to help them with their programs and hope to open satellite offices throughout Northwest Connecticut to reach out and care for, and be a helping hand to, everyone.
For more information on Chabad Lubavitch of Northwest Connecticut, visit the Web site at www.chabadnw.org. For more information about Camp Gan Israel, call 800-979-CAMP, or visit www.cginw.org.
"As we reach 13 years, there is no limit to acts of goodness and kindness that we are able to do in a community, but I think we have some huge programs that we hope to implement," said Rabbi Eisenbach, speaking of the array of programs planned by his group for this summer.
The Chabad Lubavitch of Northwest Connecticut is part of the largest Jewish organization in the world with more than 5,000 branches world-wide. The Chabad is against proselytizing, said Rabbi Eisenbach.
The word Chabad is a Hebrew acronym for the words wisdom, understanding and knowledge, with a big emphasis on educating people. Lubavitch is the name of the town in Russia where the movement began in the mid-18th century and means the "city of brotherly love."
"The whole concept of Chabad is people helping people," said Rabbi Eisenbach.
Rabbi Eisenbach explained that the beauty and uniqueness of Chabad is that when a rabbi and his family move out to a community, they traditionally arrive without knowing anyone and ultimately build a community within that host community.
The couple left their families behind in Montreal, Canada, and West Hartford. Both of their parents are emissaries and Rabbi Eisenbach is the fifth generation in his family to become one.
As emissaries, the rabbi and Mrs. Eisenbach evaluated their community. They established programs to suit their surroundings, while following the teachings of the seven dynastic leaders of the Chabad-Lubavitch Dynasty, known as rebbes.
"The whole concept of the rebbe is that you've just got to continue to do the right thing, you've just got to continue to try to change the world one mitzvah at a time," said Rabbi Eisenbach.
"We were blessed to be sent here to Northwest Connecticut, and the unique and the beautiful part is the fact that over the last 13 years we have seen tremendous growth in all areas," said Rabbi Eisenbach.
For more than a decade, the Chabad in Litchfield has seen an influx of families and children. Many of the older Chabads that have been around have taken care of three or four generations, he said.
"Every single Jewish community [has] what we call reform, conservative, [and] orthodox," said Rabbi Eisenbach. "At Chabad, we say labels are for food packages not for our brothers and sisters. It's amazing, the turnout that you get."
According to Rabbi Eisenbach, the theology of Chabad is to embrace everyone, and that has been why Chabad is the world's largest Jewish outreach organization.
Since its 10th anniversary, Rabbi Eisenbach has seen a tremendous growth in the summer children's camp program, Camp Gan Isreal located in Washington Depot, which attracts between 50 to 80 campers weekly. Mrs. Eisenbach is the director.
Weekenders are involved in assisting with the camp program, which offers sports and arts and crafts, according to Rabbi Eisenbach. The camp focuses on education in a fun and interactive way and the Chabad buses children from inner cities, similar to the Fresh Air Fund.
"Our camp has seen super growth in the sense that it's been amazing for this size community that we have," said Rabbi Eisenbach.
The Chabad also runs a network of Hebrew schools that has grown steadily, according to Rabbi Eisenbach. In the last three years, the Chabad started the Jewish Learning Institute (JLI), created in the tradition of teachers reaching out to students pursuing intellectual and spiritual growth in their adult years. The courses are designed for students ranging from first-time learners to those with years of prior study.
"The JLI has really attracted people from every single part of the region, Jewish, Catholic, Episcopalian ... we have seen such a grand blessing since our 10th anniversary," said Rabbi Eisenbach.
According to Mrs. Eisenbach, knowledge of the Jewish religion and Jewish history and of the Torah is something of a rite for every Jewish person. But, unfortunately, not everyone is aware of his or her cultural past. The Eisenbachs have helped to institute new programs, including monthly themed Shabbat dinners called T.G.I.S. (Thank G-d It's Shabbat), to attract more participation.
"We make it fun and exciting; it's a family program where people come and celebrate the Shabbat with us, hear stories and learn," said Mrs. Eisenbach. "It's all about educating people, because unfortunately today we have assimilation reaching such new levels where Jewish people don't know the basics of their own religion."
"Judaism is alive, it's vibrant, it's not just something to study, it's a way of life," said Mrs. Eisenbach.
She added the Chabad holds a monthly Jewish Kids Club, where members gather for fun interactive activities that promote Jewish values and friendship. Each meeting has craft projects and games with a special emphasis on Jewish customs and culture.
Communication is important and Rabbi Eisenbach said one of the greatest developments over the last three years is the Chabad's online magazine. The Internet presence has allowed people to study their religion and interact with the rabbi.
The online magazine has allowed everyone from celebrities who are weekenders in Northwest Connecticut to the average person to log in. The online magazine can be found on the Chabad's Web site at www.chabadnw.org. There is also a bi-monthly publication known as the Jewish News.
"We do a feedback which is 24/6, except the Shabbat," said Rabbi Eisenbach. "It's like a whole community on its own."
Vital to any religious organization is the building it occupies. In 2007, Litchfield's Historic District Commission denied an application to relocate the Chabad's headquarters from Village Green Drive to Litchfield center in a building that would have been renovated and significantly expanded.
The commission based its denial on the scale of the proposed expansion and restoration of the 135-year-old building but said it would be willing to consider a revised plan, including a downsized version.
The envisioned expansion totals 21,000 square-feet, and would involve a four-story addition off the back of the structure. It would include a synagogue, a community center, classrooms, several kosher kitchens, offices, a swimming pool and ceremonial pool. The facility would also have residential quarters for Rabbi Eisenbach and his family, as well as housing for visitors and staff. The historic building was purchased by the organization in 2006.
"We're hoping to have our new home in the center of town, and we're hoping to be able to reach out to as many more people as possible," said Rabbi Eisenbach.
Without offering specifics, he said the Chabad is currently in the midst of making the synagogue happen within the town of Litchfield.
But Mrs. Eisenbach said that most of her husband's work is not with the synagogue. Rabbi Eisenbach can be found visiting hospitals and nursing homes every week.
Chabads, she said, are not run by a rabbi, but rather the partnership of the rabbi and his wife. And the Eisenbachs' partnership is blessed with eight children.
According to Rabbi Eisenbach, most of his time is involved with Chabad. However, he said, he enjoys taking his children for hikes at White Memorial and he shared that he is a big skier.
He said he has connected with people in many different ways during his travels both locally and beyond.
"It's not just that the people who come to synagogue only come here for their religious needs, we become friends in every manner, in every way," said Mrs. Eisenbach. "We become very close."
Rabbi Eisenbach said he and his wife look forward to bringing in more Chabad couples to help them with their programs and hope to open satellite offices throughout Northwest Connecticut to reach out and care for, and be a helping hand to, everyone.
For more information on Chabad Lubavitch of Northwest Connecticut, visit the Web site at www.chabadnw.org. For more information about Camp Gan Israel, call 800-979-CAMP, or visit www.cginw.org.
Come to Chabad — near the pub
A £250,000 Chabad centre has opened in Manchester’s Whitefield area. A one-year refurbishment has transformed the former off-licence into a facility housing a Jewish resource library, Judaica store, lounge and a multimedia lecture hall.
However, director Rabbi Shmuli Jaffe says the centre’s greatest asset is its location. “It is opposite the Parkfield Inn pub, which is full of Jews on Thursday evenings, and its street corner is where the kids are on motzei Shabbos, being the only stretch of Jewish shops in the neighbourhood.”
Funding has come from local individuals and some small lottery grants. Rabbi Jaffe hopes the building will become a mini-community centre.
“We officially opened on Lag b’Omer with a community barbecue for 400 people.
“The idea is to cater for the 90 per cent of the community who only go to shul twice a year, according to a survey.” Chabad was offering “a place where people can drop in”.
Mother and baby sessions, adult education and kosher takeaway nights are some of the activities planned.
However, director Rabbi Shmuli Jaffe says the centre’s greatest asset is its location. “It is opposite the Parkfield Inn pub, which is full of Jews on Thursday evenings, and its street corner is where the kids are on motzei Shabbos, being the only stretch of Jewish shops in the neighbourhood.”
Funding has come from local individuals and some small lottery grants. Rabbi Jaffe hopes the building will become a mini-community centre.
“We officially opened on Lag b’Omer with a community barbecue for 400 people.
“The idea is to cater for the 90 per cent of the community who only go to shul twice a year, according to a survey.” Chabad was offering “a place where people can drop in”.
Mother and baby sessions, adult education and kosher takeaway nights are some of the activities planned.
Saturday, May 30, 2009
Chabad center brings together Jews in Doral
When Rabbi Avrohom Brashevitzky established the Chabad Jewish Center of Doral, he only knew one Jew in Doral and hosted services in private homes.
Three years later, the congregation has grown to about 40 active members and occupies a two-floor space in a shopping center at 9725 NW 41st St.
Brashevitzky said that does not include several hundred Jews who are mostly of South American descent he has met -- who live or work in Doral -- but don't attend services.
''And there are Jews who live here that I don't know yet,'' said Brashevitzky, formerly a pulpit rabbi at Shalom Congregation at the Casablanca Hotel in Miami Beach.
Doral has a number of Catholic and Lutheran churches within city limits, but the Chabad Center is the only place of worship for the city's Jewish families.
Because Doral is home to a large South American population, most of the center's Jews, Brashevitzky said, hail from countries such as Uruguay, Chile, Argentina, Venezuela and Colombia, places where Jews are a religious minority -- though a distinct one.
Most Jews arrived in South America after fleeing anti-Semitic forces in Germany, eastern Europe and Russia.
A significant portion of the South American population also consists of Sephardic Jews, who are descendants of Jews from Spain and Portugal.
Jorge Ghitis, a Colombian Jew who attends services at Chabad Center of Doral, said his Jewish parents met in Colombia after his mother fled Germany and father fled Romania.
Although he practiced his Jewish faith growing up, Ghitis said he had abandoned it until Brashevitzky called him one day about three years ago and asked to meet.
''Before meeting the rabbi, my spiritual base was very low,'' said Ghitis, who stopped practicing after his Bar Mitzvah.
Now Ghitis spends much of his spare time at the Chabad center and doesn't miss Shabbat morning services at 9:30 a.m. on Saturdays.
''I have achieved a balance between the material, mental and spiritual,'' Ghitis said. ``All Jews have a spark that unites us inside of them. They just need to be reminded.''
Ghitis moved to Doral about 15 years ago because it was a convenient location for his wife, who worked at Miami International Airport. Ghitis now works near the airport, too, as a Miami-Dade police officer.
''I find people who moved to Doral and didn't put the Jewish faith at the top of their list,'' said Brashevitzky, noting that the closest synagogues are in Kendall.
Brashevitzky said that is the vision behind the Chabad movement, which aims to provide outreach services and activities through community centers, synagogues and schools to Jews in communities that lack a significant Jewish population.
''Our goal is to make sure Jews don't go a year without having contact with the faith,'' he said.
Chabad Lubavitch is one of the largest Hasidic movements in Orthodox Judaism with about 4,000 centers in more than 50 countries. According to www.Chabad.org, there are more than 60 Chabad centers in Florida. Most are in Miami-Dade and Broward counties.
Brashevitzky said the Chabad movement is not about building a temple and increasing membership but awakening the dormant faith in some Jewish people.
''It's nice to have a big center, but the idea is to reach each and every individual,'' he said. ``The idea is to rekindle that spark of Judaism faith. That sense of belonging.''
Brashevitzky, who is planting seeds to someday build a synagogue, likens himself to a farmer overseeing barren soil with hope the land will produce beautiful crops.
''Doral keeps growing and there's a growth -- though a slow one -- of the Jewish population here,'' he said.
Three years later, the congregation has grown to about 40 active members and occupies a two-floor space in a shopping center at 9725 NW 41st St.
Brashevitzky said that does not include several hundred Jews who are mostly of South American descent he has met -- who live or work in Doral -- but don't attend services.
''And there are Jews who live here that I don't know yet,'' said Brashevitzky, formerly a pulpit rabbi at Shalom Congregation at the Casablanca Hotel in Miami Beach.
Doral has a number of Catholic and Lutheran churches within city limits, but the Chabad Center is the only place of worship for the city's Jewish families.
Because Doral is home to a large South American population, most of the center's Jews, Brashevitzky said, hail from countries such as Uruguay, Chile, Argentina, Venezuela and Colombia, places where Jews are a religious minority -- though a distinct one.
Most Jews arrived in South America after fleeing anti-Semitic forces in Germany, eastern Europe and Russia.
A significant portion of the South American population also consists of Sephardic Jews, who are descendants of Jews from Spain and Portugal.
Jorge Ghitis, a Colombian Jew who attends services at Chabad Center of Doral, said his Jewish parents met in Colombia after his mother fled Germany and father fled Romania.
Although he practiced his Jewish faith growing up, Ghitis said he had abandoned it until Brashevitzky called him one day about three years ago and asked to meet.
''Before meeting the rabbi, my spiritual base was very low,'' said Ghitis, who stopped practicing after his Bar Mitzvah.
Now Ghitis spends much of his spare time at the Chabad center and doesn't miss Shabbat morning services at 9:30 a.m. on Saturdays.
''I have achieved a balance between the material, mental and spiritual,'' Ghitis said. ``All Jews have a spark that unites us inside of them. They just need to be reminded.''
Ghitis moved to Doral about 15 years ago because it was a convenient location for his wife, who worked at Miami International Airport. Ghitis now works near the airport, too, as a Miami-Dade police officer.
''I find people who moved to Doral and didn't put the Jewish faith at the top of their list,'' said Brashevitzky, noting that the closest synagogues are in Kendall.
Brashevitzky said that is the vision behind the Chabad movement, which aims to provide outreach services and activities through community centers, synagogues and schools to Jews in communities that lack a significant Jewish population.
''Our goal is to make sure Jews don't go a year without having contact with the faith,'' he said.
Chabad Lubavitch is one of the largest Hasidic movements in Orthodox Judaism with about 4,000 centers in more than 50 countries. According to www.Chabad.org, there are more than 60 Chabad centers in Florida. Most are in Miami-Dade and Broward counties.
Brashevitzky said the Chabad movement is not about building a temple and increasing membership but awakening the dormant faith in some Jewish people.
''It's nice to have a big center, but the idea is to reach each and every individual,'' he said. ``The idea is to rekindle that spark of Judaism faith. That sense of belonging.''
Brashevitzky, who is planting seeds to someday build a synagogue, likens himself to a farmer overseeing barren soil with hope the land will produce beautiful crops.
''Doral keeps growing and there's a growth -- though a slow one -- of the Jewish population here,'' he said.
Rabbi: Traveling Jewish RV 'an unbelievable miracle'
By MARK HARPER
Education writer
"And behold, the Lord . . . said, 'I am the Lord, the God of Abraham, your father and the God of Isaac. The land on which you lie I will give to you, and your descendants shall be like the dust of the earth; and you shall spread abroad to the west and to the east and to the north and to the south and by you and your descendants shall all the families of the earth bless themselves.' "
-- Genesis 28:13-14
ORMOND BEACH -- During Volusia County pilgrimages to auto races, bike rallies and beach retreats, most everyone, it seems, checks out everyone else's wheels.
If they haven't noticed already, they'll soon start seeing something resembling a new city bus, bathed in bright blues, purple and orange, with slick slogans and images that could just as easily be advertising a law firm or pest-control service.
But telltale sayings -- such as "We Want Moshiach (the messiah) Now!" -- reveal this 34-foot-long Coachmen Mirada 310ds Class A motor home as something completely different. The RV is a Mitzvah Tank, an outreach to Jews.
This is the way Rabbi Pinchas Ezagui rolls.
The 43-year-old head of Esfmores Chabad Lubavitch Jewish Center of Greater Daytona Beach, an orthodox Ormond Beach synagogue, said the Mitzvah Tank is a way to reconnect with the flock. If Ezagui runs into a man, he might offer a chance to pray while wearing tefillin, an arm wrap. Or he might offer a woman a candle. In essence, it provides him a mobile living room to welcome people to the faith a couple of times a week.
"We give people the feeling they are a part of the community," he said. "Regardless of whether they live in Edgewater or Palm Coast or DeLand or DeBary or Deltona, they are at home. . . . There's no such thing as a lost Jew. You're always part of the family."
Mitzvah in Hebrew essentially means good deeds in God's name.
Ezagui, who arrived in Daytona Beach 17 years ago, had long talked of his camper calling. Last year, one of his synagogue members, Yehuda Morali, an Israeli immigrant, brought him to an RV dealership and instructed Ezagui to pick something out. Something new. Something big.
Morali and his business partner, Nissim Shoaff, shared in the expenses, Ezagui said.
Ezagui is only aware of one other Chabad in Florida with a Mitzvah Tank. And he doubts there's another in the country that can compare to his -- which includes a $15,000 graphics job.
"To have this luxury, to have a traveling Jewish Center, to us this is an unbelievable miracle," he said.
It's understandable that Ezagui -- who built the Ormond Chabad from scratch -- might wish to kvell a bit about the Mitzvah Tank, but to author and journalist Lisa Alcalay Klug, a trend has emerged in this age of multicultural America.
She calls it Hebesterism. Other examples: In San Francisco, the Chabad temple has a Mitzvah Cable Car and the rabbi rides a Mitzvah Bike. People are wearing T-shirts celebrating their Jewishness with phrases such as "Grateful Yid" and "Drink He'Brew: The Chosen Beer." And Hollywood is producing films like "Don't Mess With the Zohan," in which an Israeli counterterrorism hero fakes his own death to pursue a career as a New York hairstylist.
In her recent book "Cool Jew: The Ultimate Guide for Every Member of the Tribe," Klug -- the daughter of a Holocaust survivor -- describes a wider expression of Jewish identity, an embrace of kitsch and what she terms a "reverent irreverence."
"It's a freer way of celebrating (Judaism), based on a love of Jewish community and culture," she said. "Jewish people around the world are enjoying that in a way that is unprecedented."
Even in the land of NASCAR, Bike Week and Spring Break.
Education writer
"And behold, the Lord . . . said, 'I am the Lord, the God of Abraham, your father and the God of Isaac. The land on which you lie I will give to you, and your descendants shall be like the dust of the earth; and you shall spread abroad to the west and to the east and to the north and to the south and by you and your descendants shall all the families of the earth bless themselves.' "
-- Genesis 28:13-14
ORMOND BEACH -- During Volusia County pilgrimages to auto races, bike rallies and beach retreats, most everyone, it seems, checks out everyone else's wheels.
If they haven't noticed already, they'll soon start seeing something resembling a new city bus, bathed in bright blues, purple and orange, with slick slogans and images that could just as easily be advertising a law firm or pest-control service.
But telltale sayings -- such as "We Want Moshiach (the messiah) Now!" -- reveal this 34-foot-long Coachmen Mirada 310ds Class A motor home as something completely different. The RV is a Mitzvah Tank, an outreach to Jews.
This is the way Rabbi Pinchas Ezagui rolls.
The 43-year-old head of Esfmores Chabad Lubavitch Jewish Center of Greater Daytona Beach, an orthodox Ormond Beach synagogue, said the Mitzvah Tank is a way to reconnect with the flock. If Ezagui runs into a man, he might offer a chance to pray while wearing tefillin, an arm wrap. Or he might offer a woman a candle. In essence, it provides him a mobile living room to welcome people to the faith a couple of times a week.
"We give people the feeling they are a part of the community," he said. "Regardless of whether they live in Edgewater or Palm Coast or DeLand or DeBary or Deltona, they are at home. . . . There's no such thing as a lost Jew. You're always part of the family."
Mitzvah in Hebrew essentially means good deeds in God's name.
Ezagui, who arrived in Daytona Beach 17 years ago, had long talked of his camper calling. Last year, one of his synagogue members, Yehuda Morali, an Israeli immigrant, brought him to an RV dealership and instructed Ezagui to pick something out. Something new. Something big.
Morali and his business partner, Nissim Shoaff, shared in the expenses, Ezagui said.
Ezagui is only aware of one other Chabad in Florida with a Mitzvah Tank. And he doubts there's another in the country that can compare to his -- which includes a $15,000 graphics job.
"To have this luxury, to have a traveling Jewish Center, to us this is an unbelievable miracle," he said.
It's understandable that Ezagui -- who built the Ormond Chabad from scratch -- might wish to kvell a bit about the Mitzvah Tank, but to author and journalist Lisa Alcalay Klug, a trend has emerged in this age of multicultural America.
She calls it Hebesterism. Other examples: In San Francisco, the Chabad temple has a Mitzvah Cable Car and the rabbi rides a Mitzvah Bike. People are wearing T-shirts celebrating their Jewishness with phrases such as "Grateful Yid" and "Drink He'Brew: The Chosen Beer." And Hollywood is producing films like "Don't Mess With the Zohan," in which an Israeli counterterrorism hero fakes his own death to pursue a career as a New York hairstylist.
In her recent book "Cool Jew: The Ultimate Guide for Every Member of the Tribe," Klug -- the daughter of a Holocaust survivor -- describes a wider expression of Jewish identity, an embrace of kitsch and what she terms a "reverent irreverence."
"It's a freer way of celebrating (Judaism), based on a love of Jewish community and culture," she said. "Jewish people around the world are enjoying that in a way that is unprecedented."
Even in the land of NASCAR, Bike Week and Spring Break.
Sunday, May 17, 2009
Jewish community celebrates Lag B’Omer
The Bay state’s Jewish community on Tuesday celebrated the holiday of Lag B’Omer, a lifting of restrictions during the Omer, or period between Passover and Shavu’ot.
The days are counted from the second day of Passover -- which commemorates the freeing of the Israelite - to the night before the Shavu’ot - the giving of the Torah. Lag B’Omer falls on the 33rd day.
During the first 32 days of the Omer, weddings, parties, dancing and even haircuts are forbidden. This mourning period commemorates a plague, and Lag B’Omer celebrates a break in the plague.
A celebration hosted by the Chabad Center of Sharon at Borderland State Park on Tuesday drew about 100 people and included music, a softball game, barbeque and a petting zoo.
The days are counted from the second day of Passover -- which commemorates the freeing of the Israelite - to the night before the Shavu’ot - the giving of the Torah. Lag B’Omer falls on the 33rd day.
During the first 32 days of the Omer, weddings, parties, dancing and even haircuts are forbidden. This mourning period commemorates a plague, and Lag B’Omer celebrates a break in the plague.
A celebration hosted by the Chabad Center of Sharon at Borderland State Park on Tuesday drew about 100 people and included music, a softball game, barbeque and a petting zoo.
Rabbi explains ancient custom at opening of Chabad Jewish Center of West Pasco
Rabbi Yossi Eber and his wife, Dina, with Chabad Jewish Center of West Pasco hosted their official grand opening and mezuza affixing ceremony this week.
A mezuza is a small, sacred parchment inscribed by hand with two Hebrew prayers. The tradition of hanging a mezuza (Hebrew for "doorpost") has its roots in the Bible. The last plague visited upon the Egyptians was the death of the firstborn; God told the Jews to sprinkle the blood of a sacrificial lamb on their doorposts so the angel of death would pass over their homes.
About 60 people attended the ceremony Tuesday as Eber affixed the mezuza to Chabad Jewish Center of West Pasco, at 9945 Trinity Blvd., Suite 5.
As a free service, Eber visits people's homes and offices in Trinity, Holiday, New Port Richey and surrounding areas to help them properly affix their mezuzas. There should be one on the front door, as well as any other doorways in the home or office, he said.
On another level, the mezuza provides protection and good spiritual energy and keeps the bad energy out, Eber said.
Every time you go out or come in, it's customary to touch the mezuza and kiss your hand. On the outside of the case are the Hebrew letters Shin, Dalet, Yud, an acronym meaning "The Guardian of the doors of Israel."
There is some misconception about mezuzas, even among Jewish people. The case can't be empty or contain a photo copy of the prayers, which is how most local synagogue gift shops and Web sites sell them. An original piece of mezuza parchment can cost between $30 and $150 or more.
"The important part is not the case, it's the original piece of parchment written by a scribe," Eber said.
Otherwise, "it's like a body without a soul."
A mezuza is a small, sacred parchment inscribed by hand with two Hebrew prayers. The tradition of hanging a mezuza (Hebrew for "doorpost") has its roots in the Bible. The last plague visited upon the Egyptians was the death of the firstborn; God told the Jews to sprinkle the blood of a sacrificial lamb on their doorposts so the angel of death would pass over their homes.
About 60 people attended the ceremony Tuesday as Eber affixed the mezuza to Chabad Jewish Center of West Pasco, at 9945 Trinity Blvd., Suite 5.
As a free service, Eber visits people's homes and offices in Trinity, Holiday, New Port Richey and surrounding areas to help them properly affix their mezuzas. There should be one on the front door, as well as any other doorways in the home or office, he said.
On another level, the mezuza provides protection and good spiritual energy and keeps the bad energy out, Eber said.
Every time you go out or come in, it's customary to touch the mezuza and kiss your hand. On the outside of the case are the Hebrew letters Shin, Dalet, Yud, an acronym meaning "The Guardian of the doors of Israel."
There is some misconception about mezuzas, even among Jewish people. The case can't be empty or contain a photo copy of the prayers, which is how most local synagogue gift shops and Web sites sell them. An original piece of mezuza parchment can cost between $30 and $150 or more.
"The important part is not the case, it's the original piece of parchment written by a scribe," Eber said.
Otherwise, "it's like a body without a soul."
Gutnick In takeover Bid for North Australian Diamonds
According to the Australian newspaper The Age, Australian millionaire Joseph Gutnick is currently involved in a takeover bid for North Australia Diamonds valued at $24 million.
Twenty-one years ago, the Lubavitcher Rebbe told Gutnick that he would make discoveries of gold and diamonds within five years.
The Rebbe’s prediction of gold discoveries came true, but the late Rebbe's prophecy regarding diamonds failed to materialize despite exploration work by Gutnick's companies.
Last week Gutnick made a bid to acquire all of North Australian Diamonds. The company's main asset is the Merlin diamond project, situated in Australia’s Northern Territory.
The formerly listed Ashton Mining discovered the diamonds at the site and Rio Tinto sold it to North Australian Diamonds in 2004 after the latter took over Ashton.
Previous mining operations at Merlin produced 507,000 carats of diamonds including Australia's biggest diamond, weighing 104.73 carats and valued at over $500,000 in 2002.
Gutnick's cash bid for the diamond project is being made through Legend International Holdings, a Delaware-domiciled company that is listed in the US.
Gutnick's interests already control North Australian Diamonds with about 34% of the capital, held by Legend and another Gutnick entity, Yahalom International Resources Corporation.
Source: Steven Silverstein
Twenty-one years ago, the Lubavitcher Rebbe told Gutnick that he would make discoveries of gold and diamonds within five years.
The Rebbe’s prediction of gold discoveries came true, but the late Rebbe's prophecy regarding diamonds failed to materialize despite exploration work by Gutnick's companies.
Last week Gutnick made a bid to acquire all of North Australian Diamonds. The company's main asset is the Merlin diamond project, situated in Australia’s Northern Territory.
The formerly listed Ashton Mining discovered the diamonds at the site and Rio Tinto sold it to North Australian Diamonds in 2004 after the latter took over Ashton.
Previous mining operations at Merlin produced 507,000 carats of diamonds including Australia's biggest diamond, weighing 104.73 carats and valued at over $500,000 in 2002.
Gutnick's cash bid for the diamond project is being made through Legend International Holdings, a Delaware-domiciled company that is listed in the US.
Gutnick's interests already control North Australian Diamonds with about 34% of the capital, held by Legend and another Gutnick entity, Yahalom International Resources Corporation.
Source: Steven Silverstein
Thursday, May 14, 2009
Graffiti on Jewish sign troubles community
The rabbi of a Chandler Jewish center tagged with anti-Semitic graffiti this week said community members are troubled by the incident, which he hopes was only a lone teenager acting out.
Members of the Chabad of the East Valley learning center, southeast of Ray Road and McClintock Drive, are planning to build and move into a larger facility on a dirt lot to the west. Someone took a black marker Tuesday to a sign advertising the future Chabad House, leaving a couple of swastikas, the letters "WWWP," and a vulgar comment about Jews, according to Chandler police.
Mendy Deitsch, a rabbi at the Chandler Chabad, said the center has been in the area for about 10 years and has had no similar problems. In the wake of the graffiti, some of the center's non-Jewish neighbors called to express concern, he said.
"It's a very nice neighborhood," Deitsch said. "People were very bothered by seeing it, that people could do something like that in this day and age."
Detective Dave Ramer, a Chandler Police Department spokesman, said the incident took place Monday or Tuesday. The person left behind no evidence, and video surveillance from nearby businesses turned up nothing, he said.
Ramer said he's never seen an incident like it in Chandler before.
"Typically, what you do is look at trends. This is the only one that we know of in Chandler," he said.
Bill Straus, regional director of the Anti-Defamation League, a nonprofit watchdog that tracks hate crimes, said the letters WWWP probably refer to "white power," which is associated with neo-Nazism. There has been an increase in the number of reported anti-Semitic incidents in the Valley in the last several months, he said.
"We see tagging with swastikas on a fairly common basis," Straus said.
Chandler doesn't stand out in the number of such incidents, and police responded admirably, he said. Several motorists had called the Anti-Defamation League after seeing the graffiti.
"Damage was minimal and nobody was hurt. Those are the top priorities," Straus said. "That doesn't mean it isn't serious."
In December, a suspicious package was mailed to the Chabad of Scottsdale that made reference to a terrorist attack in India that left more than 170 dead. A law enforcement bomb squad opened the package to find it contained only harmless papers.
Sgt. Mark Clark, Scottsdale Police Department spokesman, said the mailer turned out to be a former student of the Scottsdale center who had mental problems. No charges were filed.
"They determined relatively quickly after that, that there was no threat to it," Clark said. "He was just venting."
Members of the Chabad of the East Valley learning center, southeast of Ray Road and McClintock Drive, are planning to build and move into a larger facility on a dirt lot to the west. Someone took a black marker Tuesday to a sign advertising the future Chabad House, leaving a couple of swastikas, the letters "WWWP," and a vulgar comment about Jews, according to Chandler police.
Mendy Deitsch, a rabbi at the Chandler Chabad, said the center has been in the area for about 10 years and has had no similar problems. In the wake of the graffiti, some of the center's non-Jewish neighbors called to express concern, he said.
"It's a very nice neighborhood," Deitsch said. "People were very bothered by seeing it, that people could do something like that in this day and age."
Detective Dave Ramer, a Chandler Police Department spokesman, said the incident took place Monday or Tuesday. The person left behind no evidence, and video surveillance from nearby businesses turned up nothing, he said.
Ramer said he's never seen an incident like it in Chandler before.
"Typically, what you do is look at trends. This is the only one that we know of in Chandler," he said.
Bill Straus, regional director of the Anti-Defamation League, a nonprofit watchdog that tracks hate crimes, said the letters WWWP probably refer to "white power," which is associated with neo-Nazism. There has been an increase in the number of reported anti-Semitic incidents in the Valley in the last several months, he said.
"We see tagging with swastikas on a fairly common basis," Straus said.
Chandler doesn't stand out in the number of such incidents, and police responded admirably, he said. Several motorists had called the Anti-Defamation League after seeing the graffiti.
"Damage was minimal and nobody was hurt. Those are the top priorities," Straus said. "That doesn't mean it isn't serious."
In December, a suspicious package was mailed to the Chabad of Scottsdale that made reference to a terrorist attack in India that left more than 170 dead. A law enforcement bomb squad opened the package to find it contained only harmless papers.
Sgt. Mark Clark, Scottsdale Police Department spokesman, said the mailer turned out to be a former student of the Scottsdale center who had mental problems. No charges were filed.
"They determined relatively quickly after that, that there was no threat to it," Clark said. "He was just venting."
Monday, May 11, 2009
Chabad is Amazing
The JTA reports -- a mikveh in Montana of all places, can you imagine? Kosher Jewish marriage is impossible without one. Chabad is sniped at a lot in Jewish life, quite unfairly. Yet who else would accomplish such a thing? No one.
First mikveh in Montana opens
May 7, 2009
(JTA) -- The state of Montana has its first mikveh.
The newly built ritual bath is serving Jewish residents from Wyoming, Idaho, North and South Dakota, and the Canadian provinces of Alberta and Saskatchewan, in addition to the 2,500-strong Jewish population of Montana, according to Chabad.org.
The mikveh, in the backyard of the Chabad House in Bozeman, took two years to build. One ritual pool adjoins an elaborate bathroom with a custom vanity, Jacuzzi tub, chandeliers and Venetian mosaic tiles.
"This is a milestone to Jewish life in Montana and is totally beyond our expectations," said Chavie Bruk, co-director with her husband of Chabad-Lubavitch of Montana.
First mikveh in Montana opens
May 7, 2009
(JTA) -- The state of Montana has its first mikveh.
The newly built ritual bath is serving Jewish residents from Wyoming, Idaho, North and South Dakota, and the Canadian provinces of Alberta and Saskatchewan, in addition to the 2,500-strong Jewish population of Montana, according to Chabad.org.
The mikveh, in the backyard of the Chabad House in Bozeman, took two years to build. One ritual pool adjoins an elaborate bathroom with a custom vanity, Jacuzzi tub, chandeliers and Venetian mosaic tiles.
"This is a milestone to Jewish life in Montana and is totally beyond our expectations," said Chavie Bruk, co-director with her husband of Chabad-Lubavitch of Montana.
Wednesday, April 29, 2009
36 Under 36 2009: Malkie Schwartz, 27
by Sharon Udasin
When Malkie Schwartz first decided to leave behind her native Chabad-Lubavitch community in 2000, she had a strong network of support in secular New York — something that she realized most formers chasidim have difficulties finding. Three years later, she decided to change that by founding Footsteps, a comfortable learning and social environment where people can adjust to their new lives and discuss their decisions. "Unlike a lot of the people who leave, I had a support system and I obviously experienced challenges of my own," she says.
As a teen, Schwartz was able to move in with her secular grandmother, who introduced her to elements of mainstream culture frowned upon in Crown Heights – like television and movies – and encouraged her to enroll in Hunter College in 2001.
At school, Schwartz gradually began to meet other students who had just joined the mainstream community and left behind their ultra-Orthodox families and friends. But there was no comfortable setting where she could introduce all these lone people, who often felt shameful for leaving the fold, and therefore kept their identities secret, according to Schwartz. "It dawned on me that here were amazing people who could be helpful to me and to one another," she says.
So Schwartz decided to bring these people together, by starting a student group that began with five or six people. "The next thing I knew word spread like wildfire," she says. "I’ll never forget the energy in the room," at the early meetings.
Once the group was large enough, Schwartz decided to transform her small group to a citywide support organization called Footsteps, where formerly ultra-Orthodox Jews can socialize and take computerized GED, reading and writing skills courses donated by Instructional Systems Inc. Since founding the program, Schwartz has garnered financial support from the Charles and Lynn Shusterman Foundation, Bikkurim, and another anonymous source. Footsteps is what Schwartz calls a "safe place," where people can watch their first movie and learn with social worker Michael Jenkins how to create a basic resume.
"We have seen people go from a fourth grade reading level to enrolling in graduate school programs and people who, facing a slew of potential consequences, reveal to their friends and families who they are and what they are seeking from life."
Still tethered to the law:
Schwartz will soon be leaving her executive position at Footsteps to focus on her studies at Cardozo Law School, where she is a second year student. Favorite authors: Phillip Roth and Walter Mosley.
When Malkie Schwartz first decided to leave behind her native Chabad-Lubavitch community in 2000, she had a strong network of support in secular New York — something that she realized most formers chasidim have difficulties finding. Three years later, she decided to change that by founding Footsteps, a comfortable learning and social environment where people can adjust to their new lives and discuss their decisions. "Unlike a lot of the people who leave, I had a support system and I obviously experienced challenges of my own," she says.
As a teen, Schwartz was able to move in with her secular grandmother, who introduced her to elements of mainstream culture frowned upon in Crown Heights – like television and movies – and encouraged her to enroll in Hunter College in 2001.
At school, Schwartz gradually began to meet other students who had just joined the mainstream community and left behind their ultra-Orthodox families and friends. But there was no comfortable setting where she could introduce all these lone people, who often felt shameful for leaving the fold, and therefore kept their identities secret, according to Schwartz. "It dawned on me that here were amazing people who could be helpful to me and to one another," she says.
So Schwartz decided to bring these people together, by starting a student group that began with five or six people. "The next thing I knew word spread like wildfire," she says. "I’ll never forget the energy in the room," at the early meetings.
Once the group was large enough, Schwartz decided to transform her small group to a citywide support organization called Footsteps, where formerly ultra-Orthodox Jews can socialize and take computerized GED, reading and writing skills courses donated by Instructional Systems Inc. Since founding the program, Schwartz has garnered financial support from the Charles and Lynn Shusterman Foundation, Bikkurim, and another anonymous source. Footsteps is what Schwartz calls a "safe place," where people can watch their first movie and learn with social worker Michael Jenkins how to create a basic resume.
"We have seen people go from a fourth grade reading level to enrolling in graduate school programs and people who, facing a slew of potential consequences, reveal to their friends and families who they are and what they are seeking from life."
Still tethered to the law:
Schwartz will soon be leaving her executive position at Footsteps to focus on her studies at Cardozo Law School, where she is a second year student. Favorite authors: Phillip Roth and Walter Mosley.
'They helped Israel,' says father of Mumbai Chabad victims
By Haaretz Service
The father of Rifka Holtzberg, who was murdered alongside her husband Rabbi Gabriel Holtzberg during the attack on the Chabad House in Mumbai last year, said he was fortunate that his children had been sent to India as emissaries "to help the people of Israel."
Addressing a memorial ceremony at the Mount Herzl military cemetery in Jerusalem, Shmuel Rosenberg spoke of "a pain and longing that does not heal" but also of his pride for the Holtzberg couple.
"I was fortunate that my children Rivka and Gabi, were sent as emissaries of the Rebbe Lubavitch to Mumbai to help the people of Israel. To help any Jew in the Diaspora get in touch with their roots, with the people of Israel and the Land of Israel," he said.
The Holtzbergs were killed together when terrorists opened fire on the Mumbai headquarters of Chabad, but their toddler son Moshe was rescued by his Indian nanny Sandra who spirited him away from the beseiged building.
"God has given us a miracle, and has left us a piece of the family, little Moishe, who all of Israel has embraced," Rosenberg said. "Little Moishe is the son of all of the people of Israel and he symbolizes our perseverance."
Rosenberg praised Moshe's nanny Sandra, who rescued him during the attack. "Moshe was saved by a righteous gentile, Sandra, who is living with us now in our house and is a part of our family. We don't have the words to thank her, and we embrace her and have adopted her into our hearts."
The bereaved father vowed that he and his family would continue the work of his children, "in doing good deeds for others."
Nine people altogether were killed in the attack on the Chabad House in Mumbai, some dual citizens but all of them Jews.
173 people were killed in the attacks on India's financial center, and hundreds were wounded.
The father of Rifka Holtzberg, who was murdered alongside her husband Rabbi Gabriel Holtzberg during the attack on the Chabad House in Mumbai last year, said he was fortunate that his children had been sent to India as emissaries "to help the people of Israel."
Addressing a memorial ceremony at the Mount Herzl military cemetery in Jerusalem, Shmuel Rosenberg spoke of "a pain and longing that does not heal" but also of his pride for the Holtzberg couple.
"I was fortunate that my children Rivka and Gabi, were sent as emissaries of the Rebbe Lubavitch to Mumbai to help the people of Israel. To help any Jew in the Diaspora get in touch with their roots, with the people of Israel and the Land of Israel," he said.
The Holtzbergs were killed together when terrorists opened fire on the Mumbai headquarters of Chabad, but their toddler son Moshe was rescued by his Indian nanny Sandra who spirited him away from the beseiged building.
"God has given us a miracle, and has left us a piece of the family, little Moishe, who all of Israel has embraced," Rosenberg said. "Little Moishe is the son of all of the people of Israel and he symbolizes our perseverance."
Rosenberg praised Moshe's nanny Sandra, who rescued him during the attack. "Moshe was saved by a righteous gentile, Sandra, who is living with us now in our house and is a part of our family. We don't have the words to thank her, and we embrace her and have adopted her into our hearts."
The bereaved father vowed that he and his family would continue the work of his children, "in doing good deeds for others."
Nine people altogether were killed in the attack on the Chabad House in Mumbai, some dual citizens but all of them Jews.
173 people were killed in the attacks on India's financial center, and hundreds were wounded.
Sunday, April 26, 2009
Jewish Community Center sees silver lining in ranch
Aspen City Council is set to decide an application on Monday that would see the Jewish Resource Center Chabad of Aspen make its new home at the Silver Lining Ranch in east Aspen.
The application would add a 700-square-foot accessory dwelling unit residence, improve driveway and circulation access and add 10 parking spaces to the property at the end of Ute Avenue, which from 1999 through 2007 served as a getaway for children with cancer and other serious illness.
The existing 15,000-square-foot building would not be changed, save for the relocation of some interior walls to convert some of the downstairs space into preschool classrooms that would serve between 35 and 45 children each day.
In 2006, Aspen Chabad had received land-use approval, and had began the permit process, to build a new Jewish community center on Main Street. The 35,000-square-foot facility would have taken over the block where the L’Auberge D’Aspen rental cabins now sit.
Rabbi Mendel Mintz said he changed course when the ranch became available, because its gorgeous, wide-open setting seemed more fitting for a spiritual institution where a children’s day care center would be a major component. The congregation, one of two major Jewish organizations in Aspen, serves about 100 local families, Mintz said.
“Look at this,” Mintz said, motioning to the dramatic Independence Pass view. “Why should we be on Main Street?”
Not everyone thinks the relocation is a great idea, as the city has been fielding letters from neighbors, some of whom live across the Roaring Fork River in the Stillwater subdivision, who oppose the change in use plan.
One letter from an across-the-river homeowner states the homeowner’s belief that the Jewish community center would bring a high-intensity use to the ranch and would degrade the natural setting. Others who live along Ute Avenue have voiced concerns about traffic impacts the center would add to the street.
Mintz said he sees the traffic concerns as legitimate, and that Monday’s presentation to the council will include details on how the center will use vans and carpooling to reduce traffic to the center, which will have just 20 parking spaces. As far as neighbors across the river who are complaining, the rabbi said he was perplexed as to how some homeowners, the closest of whom is 700 feet away, could be troubled by the thought of more children running around the ranch’s 6-acre property.
The application would add a 700-square-foot accessory dwelling unit residence, improve driveway and circulation access and add 10 parking spaces to the property at the end of Ute Avenue, which from 1999 through 2007 served as a getaway for children with cancer and other serious illness.
The existing 15,000-square-foot building would not be changed, save for the relocation of some interior walls to convert some of the downstairs space into preschool classrooms that would serve between 35 and 45 children each day.
In 2006, Aspen Chabad had received land-use approval, and had began the permit process, to build a new Jewish community center on Main Street. The 35,000-square-foot facility would have taken over the block where the L’Auberge D’Aspen rental cabins now sit.
Rabbi Mendel Mintz said he changed course when the ranch became available, because its gorgeous, wide-open setting seemed more fitting for a spiritual institution where a children’s day care center would be a major component. The congregation, one of two major Jewish organizations in Aspen, serves about 100 local families, Mintz said.
“Look at this,” Mintz said, motioning to the dramatic Independence Pass view. “Why should we be on Main Street?”
Not everyone thinks the relocation is a great idea, as the city has been fielding letters from neighbors, some of whom live across the Roaring Fork River in the Stillwater subdivision, who oppose the change in use plan.
One letter from an across-the-river homeowner states the homeowner’s belief that the Jewish community center would bring a high-intensity use to the ranch and would degrade the natural setting. Others who live along Ute Avenue have voiced concerns about traffic impacts the center would add to the street.
Mintz said he sees the traffic concerns as legitimate, and that Monday’s presentation to the council will include details on how the center will use vans and carpooling to reduce traffic to the center, which will have just 20 parking spaces. As far as neighbors across the river who are complaining, the rabbi said he was perplexed as to how some homeowners, the closest of whom is 700 feet away, could be troubled by the thought of more children running around the ranch’s 6-acre property.
Subscribe to:
Posts (Atom)