My New "Regulatory Review" Article on How Immigration Restrictions Harm US Citizens – Reason

Regulatory Review, a publication affiliated with the University of Pennsylvania Program on Regulation, has just posted my new article on how immigration restrictions harm US citizens, as well as would-be immigrants. Here is an excerpt:

Immigration policy is often framed as pitting the interests of would-be immigrants against those of native-born Americans. It is indeed true that immigration restrictions seriously harm potential migrants, many of whom end up being relegated to a lifetime of poverty and oppression based merely on having been born to the wrong parents or in the wrong place. But restrictions also often inflict severe economic harm and injustice on current American citizens. These harms are often given short shrift in public discourse, and they are often excluded from standard estimates of the burden of government regulation on the U.S. economy. But they are real nonetheless

The successful development of two COVID-19 vaccines (one just approved by regulators in the United States and elsewhere, and one that will likely be approved soon) could put an end to the epidemic that has taken hundreds of thousands of lives in the United States and around the world. Importantly, both vaccines were developed by firms led by immigrants or children of immigrants

Few immigrants are likely to make contributions on the scale of the COVID-19 vaccines. But the exclusion of large numbers of migrants inevitably means barring some who could make extraordinary advances. And the loss of even those few is a huge cost.

Moreover, even "ordinary" immigrants collectively make enormous economic contributions.

Perhaps we should let in migrants who seem likely to become valuable workers but keep out most others. This reasoning, however, assumes that government can do a good job allocating labor and predicting which people will make useful contributions. That assumption is unlikely to be true. If it were sound, the Soviet Union would have been a great economic success.

Many of the greatest immigrant scientists and entrepreneurs came from humble origins and would have been excluded under current proposals for so-called "merit-based" immigration. The world is full of people with modest initial credentials who could achieve great things in a society that offers them a meaningful opportunity to do so. By excluding them, we shoot ourselves in the foot.

Economic harm is far from the only cost of migration restrictions to American citizens. The law enforcement apparatus established to keep out and deport undocumented migrants unavoidably threatens the civil liberties of all Americans.

Because of weak due process protections in the immigration enforcement system, the federal government detains and sometimes deports thousands of U.S. citizens every year after mistaking them for undocumented immigrants.

The last part of the article briefly summarizes ways in which potential negative effects of migration can be addressed without excluding people. I discuss that issue in much greater detail in Chapter 6 of my book Free to Move: Foot Voting, Migration, and Political Freedom.

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My New "Regulatory Review" Article on How Immigration Restrictions Harm US Citizens - Reason

Opposition is ruthlessly oppressed with polices assistance in Bengal: Governor – Hindustan Times

Lashing out at the Mamata Banerjee government over Thursdays attack on the convoy of BJP national president JP Nadda, West Bengal Governor Jagdeep Dhankhar said on Friday that any political activity by the opposition is ruthlessly oppressed by the state government with police assistance.

The Governor also said that he has a list of 21 senior public servants who are acting as political workers. This list includes names of some senior IPS officials who have been appointed as advisors by the Mamata Banerjee-government, he said.

Any political activity by the opposition in West Bengal is ruthlessly oppressed with police assistance. Alarmingly, police are always on political mode in support of the ruling party. Such oppression climaxed yesterday, he said while addressing the media at Raj Bhavan on Friday.

Taking on the chief minister over the issue of branding a section of political leaders as outsiders, Dhankhar cautioned the chief minister and said that his responsibility come into play when the chief minister deviates from the Constitutional path.

Also read: Situation at border over last 6 months result of Chinas actions - India

I wish to caution the chief minister. What is meant by outsiders? Where are we heading when we tag Indians as insiders and outsiders? Please dont play with fire. Stop this game of outsiders and insiders. My responsibility starts when you deviate from the Constitutional path, he added.

A day after Mamata Banerjee and her nephew Abhishek Banerjee, also a TMC MP, attacked Nadda, Dhankhar urged the chief minister and the MP to take back their words and advised that it would increase her stature.

How could a responsible chief minister talk the way she did? In my tweet, I have urged her to think about the grace and depth of Bengali culture and withdraw the video (of her speech) as that would enhance her dignity. Withdrawal of the video with an apology will raise her stature, he added.

For the chief ministers nephew, the Governors advice was, He was talking about a person much older to him and occupying a senior political position. It was unavoidable. I am sure he would heed my advice. He has a long political career ahead of him. He must be part of a system of setting high standards.

The chief minister had mocked Nadda in her speech on Thursday saying, They (BJP) have no other work. At times the home minister is here, other times its Chaddha, Nadda, Fadda, Bhaddha. When they have no audience, they call their workers for doing nautanki.

The Governor also accused the chief minister and the state administration of favouritism and corruption.

Non-responsive approach of the CM to critical issues raised by the Governor is a pointer that governance is not in accordance with the rule of law and more importantly this is a cover-up for corruption, nepotism and favouritism, he added.

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Opposition is ruthlessly oppressed with polices assistance in Bengal: Governor - Hindustan Times

Precedented: Historical Guidance on Freedom and Health in the Age of COVID-19 – Pager Publications, Inc.

Unprecedented. No word has been used more often to describe this remarkable year. At some point in the distant future, medical students of this era will recall being summarily removed from clinical rotations, uncertain if we would be asked to stay home or serve on the front lines of the fight against a global pandemic.

We will recall when, during the summer of 2020, the moral and political duty to engage with the most momentous anti-racist movement since the 1960s reanimated a nation paralyzed by fear. By the fall, cataclysmic wildfires on the West Coast poisoned the air from San Francisco to New York City. Coronavirus, cultural upheaval and manifestations of climate change all bore down on us as we entered the most consequential and divisive national election in living memory.

As medical students were taught to keep our personal politics out of the clinic. And yet, the nations politics seep into nearly every aspect of medicine. The structural determinants of health that make our patients sicker and harder to treat are consequences of political decision-making; radical expression of political concepts like freedom and self-determination have dramatically worsened Americas experience of COVID-19. Insofar as politics fundamentally shape how medicine is practiced, our responsibility to patients requires that we develop and maintain an expansive political consciousness.

With political consciousness-building in mind, the remainder of this essay will review the history of another period in American history defined by a simultaneous struggle against government oppression and communicable disease: The American Revolution. Our review will expose the origins of American interpretations of freedom and self-determination. Well end with a discussion on why political systems defined by a single, narrow conception of freedom are ill-suited to combat many modern public health threats, and what we as medical students can do about it.

Before we begin our analysis, its important to acknowledge that the lofty appeals to freedom that defined the American Revolution are invariably complicated by the periods malignant racism, sexism, systematic oppression. The War of Independence was never meant to secure the Enlightenment principles of freedom and equality for anyone but white men. Keeping the periods intellectual contradictions and limitations in mind will help distinguish the periods problems and solutions from our own. With that caveat in place, lets turn to the events that laid the foundations for the political troubles we face today.

By 1775, many American colonists were fed up. The American colonists understood themselves to be British citizens, entitled to the full rights and freedoms afforded them by law and custom. King George III and his government seemed to disagree when they failed to explicitly extend protections enjoyed by British citizens in Britain. To them, it appeared the colonies were unique entities, which entitled the Crown to keep a standing army stationed in cities up and down the Atlantic Coast during peacetime, even if the English Bill of Rights of 1689 expressly forbade such an action. Besides, the young colonies had proven unruly; a standing police force might help keep things in order.

Police states are touchy. A slight bump here or an accidental nudge there can send matters spiraling out of hand. Such volatility helps explain why in 1770 a simple disagreement near the Boston Custom House quickly escalated into a violent confrontation between British soldiers and the townspeople, leaving five Bostonians dead. The sentiments soured by the Boston Massacre would be further spoiled by the Coercive Acts, a series of laws that both robbed Massachusetts of its right to self-governance and kept British officials from having to stand trial in colonial courts.

Every British transgression, no matter how small, served to remind the colonists that they were not, in fact, protected by the rule of law as they were led to believe. To make matters exceedingly worse, colonists were being taxed for the privilege of living under imperial rule.

While many colonists held out hope for a peaceful resolution of grievances with King George III, Patrick Henry, a leader in the powerful state of Virginia, had enough. He made his sentiments known to delegates of the Second Virginia Convention late in 1775, offering a simple solution to the colonies woes: raise a force of Virginians to ensure Virginias defense. Such a force would eliminate the justification for His Majestys soldiers and the high taxes their presence demanded. Henrys provocation sent the convention into a heated debate about whether such an action would invite war with the British. In defense of his resolutions, Henry delivered his now-famous speech with an ultimatum that grabbed the delegates by their spiritual collars and refused to let go: Give me liberty or give me death! A month later, a milestone in the fight to reform government, according to Enlightenment ideals, began in two villages north of Boston.

Just as the colonists took up arms to tear down the police state in which they lived, North Americans of all backgrounds began facing down a second, even deadlier enemy to freedom: smallpox. The variola virus, present in the Americas since Columbuss arrival in 1492, had chosen this particularly fraught moment to resurface in the British colonies of North America.

With no known treatments and an understanding that close contact with the infected increased the chance of falling ill, colonists implemented quarantine and self-isolation programs. Some opted for inoculation (also known as variolation), a forerunner to vaccination that required inserting pus from a smallpox patient into an incision made in the healthy recipients arm. Variolation caused disease in the recipient, in some cases even leading to death. Despite these dangers, the prospect of immunity was enough to convince Abigail Adams to inoculate herself and her family. George Washington reached the same conclusion for his troops after watching, helplessly, as the disease ravaged soldiers on both sides.

Today, Americans once again find themselves beset by the challenges of 1775. We are pushing back against the dual threats of police brutality and a deadly communicable disease in the midst of deep political division. Like a people besieged on all sides, attention to one threat raises the possibility of a sneak attack by the other. Our shouts of protest against police violence and systemic racism are muffled by the masks protecting our faces, lest we inadvertently invite the coronavirus into our lungs, then families, then communities. Despite a raging epidemic, Americans of 2020, like the colonists of 1775, have been left with little choice but to risk illness and violent ends in order to secure the full rights and freedoms afforded to us by law.

We are still years away from being able to fully reckon with the lessons of this year. Certainly, the events of 2020 have reinvigorated civic involvement. Theyve also reminded us that democratic politics and medicine take as their goal the same basic ideal: the enhancement of human freedom.

The overbearing nature of our current challenges might lead us to believe that our freedom depends on ridding ourselves of forces that restrict our freedom (i.e. structural and implicit racism, police violence, gross income inequality, climate change, coronavirus). This is what philosophers call negative freedom. Those who advocate for small government do so for the same reason as those who advocate for police reform: fear that an over-empowered state is a threat to human freedom (and sometimes, to life itself).

While history is rife with justifications for building political systems to protect negative freedom, the costs of decentralized power become evident when a nation is met by challenges as harrowing as war or pandemic. Like an invading army, a communicable disease cannot be defeated by the uncoordinated, undisciplined effort of even a powerful nation, at least not without incurring incredible losses (Soviet losses during the Nazi invasion of Russia serve as a poignant reminder of the costs of being unprepared for a powerful enemy).

In order to push back against an adversary as powerful as coronavirus, the best of American ingenuity and will-power must be organized and overseen by a government able and empowered to lead. Yes, by empowering government in times of crisis we invite the possibility of future tyranny, but what sense does it make to invite significant, perhaps fatal, injury now to avoid the risk of possible injury later? True existential challenges in the present not only warrant but demand such risks be taken.

National emergencies like the COVID-19 pandemic help us see the shortcomings of building a political system too focused on limiting government power to protect negative freedoms. A significant portion of the nation is currently so suspicious of federal overreach that they would rather risk exposure to a deadly pathogen than invite the vague possibility of tyranny and oppression down the road. However, if we dont give the government the power it needs to effectively organize the fight against COVID-19, we threaten not only the lives of fellow citizens, but also the political economy on which we all rely.

Can we escape this dilemma with our health and freedom intact? Yes, but only if we acknowledge the reality that certain problems cannot be solved by individuals and decentralized governments. As medical professionals who regularly deal with death and disease, we are well-positioned to advocate for balancing negative freedom with positive freedom, which means providing individuals the power and resources needed to manifest their will. How do medical students start down the road to becoming effective advocates for positive freedom? First, and most importantly, by recognizing our position. As the incoming workforce for a profession desperately short on staff, our will, if expressed collectively, can reshape medicine into a force for the advancement of positive freedom.

Second, students must organize and work locally. Get involved in your local chapter of White Coats for Blacks Lives, or find a community organization working with individuals experiencing homelessness or food insecurity. However you choose to develop your political consciousness as a medical student, be sure the experience requires you to intertwine some amount of your own well-being with the well-being of those suffering from the shortcomings of our political system. Consciousness grows when we have an emotional stake in the matter at hand.

Lets hope for our own sake, and for our patients sake, that the sacrifices of this year inch us closer to an America courageous enough to admit that a political system obsessed with negative freedom can itself be an enemy of freedom.

Image Credit: Small Pox Cemetery(CC BY-NC-ND 2.0)byKayla Nicole

Contributing Writer

University of California, San Francisco-University of California, Berkeley Joint Medical Program

Adrian Anzaldua is a fourth year medical student at the UCSF/UC-Berkeley Joint Medical Program, class of 2021. In 2009, he graduated from Stanford University with a Bachelor of Arts in philosophy. He also holds a Masters of Science from UC-Berkeley School of Public Health. After medical school, Adrian will pursue a career in Psychiatry.

Link:

Precedented: Historical Guidance on Freedom and Health in the Age of COVID-19 - Pager Publications, Inc.

China avoids ICC prosecution over Xinjiang for now, but pressure is growing – KCTV Kansas City

China will not face a case at the International Criminal Court over its treatment of ethnic minorities in Xinjiang -- for now.

Beijing is accused of numerous crimes against Uyghurs and other ethnic minority groups in the far western region, including a mass detention system, forced labor, and claims of genocide and human rights abuses.

As China is not a signatory to the Rome Statute, which established the ICC, prosecution at the court has always been a long shot. But activists had hoped to bring a case based on actions taken against Uyghurs living in Tajikistan and Cambodia, both of which are ICC members.

In a report released Monday, however, the office of ICC prosecutor Fatou Bensouda said the "precondition for the exercise of the court's territorial jurisdiction did not appear to be met with respect to the majority of the crimes alleged" since they appear "to have been committed solely by nationals of China within the territory of China, a State which is not a party to the Statute."

Bensouda's office has left the file open, meaning the ICC could still pursue a case provided more evidence was presented.

Speaking to the Guardian, Rodney Dixon, the lead barrister in the attempted ICC case against China, said his team "will be providing highly relevant evidence ... in the coming months."

"We are engaging with the office of the prosecutor as these proceedings go on with the aim of opening a full investigation," Dixon added.

The message is clear: while Bensouda's decision may seem like a win of sorts for China, it highlights the growing pressure over Xinjiang and the determination of Uyghur groups and other activists to hold Beijing to account.

Leading that charge at an international level is Washington, where being tough on China is by now bipartisan consensus and numerous hearings have been held on the situation in Xinjiang. US President Donald Trump has taken a hard line towards Beijing, and his government has sanctioned multiple Chinese officials allegedly responsible for human rights abuses against Uyghurs.

Ahead of the US election last month, some activists had expressed concerns Joe Biden would take a softer approach. But in a statement on Xinjiang, the now President-elect denounced the "unspeakable oppression" against Uyghurs and other ethnic minorities, which he said amounted to "genocide."

Responding to those comments, Elijan Anayit, a spokesman for the Xinjiang government, said last month that claims of genocide were "a completely false proposition and a vicious attack on Xinjiang by overseas anti-China forces."

Anayit pointed to the historic genocide of Indigenous Americans to argue the United States had no standing in this matter, and accused Washington of committing "a serious violation, sacrilege and manipulation" of the United Nations convention against genocide by targeting Beijing in this manner.

Yet while the US may have geopolitical motivations for holding China to account -- and little room to argue the ICC decision, given Washington too is not a signatory to the Rome Statute and has even sanctioned Bensouda -- it is not alone in speaking out over Xinjiang.

In a speech at the UN General Assembly in September, French President Emmanuel Macron called for an official investigation into Xinjiang. European lawmakers have also pushed for concerted action over the issue, including potential sanctions against Chinese officials.

"We will not hesitate to use our democratic clout and put these values of human rights high on the agenda in dialogues with our partners, just as we did at the two summits with Chinese leaders this year," European Council President Charles Michel said last month. "We devoted a substantial part of our discussions to the issues of the rule of law in Hong Kong and the protection of minorities in Xinjiang."

The Inter-Parliamentary Alliance on China -- a grouping of hundreds of lawmakers across Europe, North America, Africa, and Asia-Pacific -- has also lobbied for international action over Xinjiang, supporting the case at the ICC and calling for a UN investigation into the matter.

The pressure comes with China's global reputation plummeting in the wake of the coronavirus pandemic. A Pew survey in October found that unfavorable views of China had reached historic highs in many countries, with a majority in all 14 countries polled expressing negative opinions of Beijing.

The most immediate effect of all this lobbying could be on international businesses that source materials and labor from Xinjiang. According to a new report from Adrian Zenz, a leading scholar on the oppression of Uyghurs, Chinese government documents and media reports show that "hundreds of thousands of ethnic minority laborers in Xinjiang are being forced to pick cotton by hand through a coercive state-mandated labor transfer and 'poverty alleviation' scheme."

Earlier this month, the US blocked cotton imports from Xinjiang over forced labor concerns -- allegations China has consistently denied. In his report, Zenz argued there was "evidence for coercive labor related to all cotton produced in Xinjiang," and said "companies should be required to thoroughly investigate the role of Chinese cotton in their supply chains, even if any related production takes place outside China."

Numerous major clothing retailers use cotton sourced from Xinjiang, and have already come under pressure for this practice. The latest findings could spark some to reevaluate their supply chains, or prompt other governments to take action and force companies' hands.

The likelihood of growing international criticism having an effect on Beijing is far smaller, however.

In September, Chinese President Xi Jinping defended his policies in Xinjiang as "completely correct." And as the ICC decision this week shows, holding countries to account is often easier said than done.

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China avoids ICC prosecution over Xinjiang for now, but pressure is growing - KCTV Kansas City

Pandemic of human rights abuses haunts governments in East and Southern Africa – Mail and Guardian

COMMENT

This year will be forever associated with one story that affected every single country in the world: the Covid-19 pandemic. At the time of writing, more than 68-millionpeople had been infected with the virus and more than 1.5-million people have died of it, according to the World Health Organisation. As the virus continues to spread, these numbers will only increase with the second wave already underway in Europe, the United States and South Africa.

While the worlds attention has focused on the Covid-19 pandemic, there has been another pandemic that has spread in its shadow human rights violations. From Angola to Botswana, Uganda to Zimbabwe, people have suffered untold horrors, abuses and injustices in the past 12 months in East and Southern Africa.

The African Unions theme for the continent in 2020 was silencing the guns. But as 2020 draws to a close, the sound of gunfire tragically became a feature of life in Ethiopia where hundreds of civilians have been killed and thousands more forced to flee into neighbouring Sudan to escape fighting, after Prime Minister Abiy Ahmed ordered a military operation against the Tigray Peoples Liberation Front, which controls Ethiopias northern Tigray region.

Amnesty International has established that the conflict has already resulted in a massacre of civilians, and calls for an immediate thorough, independent and impartial investigation that will identify perpetrators and hold them accountable for human rights abuses and violations of international humanitarian law. All sides to the conflict must urgently prioritise the protection of civilians, allow access to human rights monitors, and give humanitarian organisations unfettered access.

More than three years after the fighting began in Mozambiques Cabo Delgado province, by an armed group calling itself Al-Shabab, victims of the conflict which has killed more than 2 000 people and displaced more than 300 000 others are no closer to justice, truth and reparation. Authorities have failed to bring to justice all those suspected of crimes and human rights violations under international law. Government forces have been accused of crimes under international law, as well as human rights violations in pursuit of those suspected of being involved with the armed group, including extrajudicial executions, torture and other ill treatment.

Also underreported and unrelenting has been the neglected war being waged against women and girls, as reports of gender-based violence shot up during the first few months of the pandemic. In South Africa, the nationwide lockdown announced by President Cyril Ramaphosa on 23 March to control the spread of the virus, meant that many women and girls were unable to escape from abusive partners and family members. By mid-June, 21 women and children had been reported killed in the country.

Elsewhere, increased incidents of violence against women were reported during lockdowns in Madagascar, Malawi, Mozambique, Zambia and Zimbabwe, in a chilling reminder that many countries are still a dangerous place for women. Their shocking deaths reflect governments failures to prioritise the protection of womens rights both in law and practice, and there have been many calls for urgent measures to be taken to correct this.

Freedom of expression was another casualty across the continent this year. In Uganda, authorities continued to clamp down on free speech, freedom of peaceful assembly and association, including by indiscriminately using deadly force on protesters.National Unity Platform presidential candidate and musician Robert Kyagulanyi, commonly known as Bobi Wine, was regularly harassed and intimidated in a clear attempt to limit his political reach, a violation of his rights, ahead of elections next year. The Ugandan authorities targeting of Bobi Wine and his political activism through repeated arrests and detention is persecution, plain and simple. Recently, he started campaigning with bullet-proof gear as he has felt that his life is under considerable threat.

In Tanzania, the country went to the polls on 28 October under a climate of heavy repression and suppression of opposition voices. An Amnesty International report found that President John Magufulis government had weaponised the law to silence opposition and critical voices in the run-up to the vote. Opposition candidates were arrested on spurious charges that stripped them of their right to freedom of assembly, association and movement. At the same time, the government tightened censorship rules to exert significant control over what local and foreign media publish, violating the right to freedom of expression.

In Zimbabwe, it was a difficult year for journalists, opposition leaders and human rights activists. Those who demanded accountability, decried their declining socioeconomic status or exposed government corruption faced intimidation and harassment, including abductions or arrests. Investigative journalist Hopewell Chinono was arrested twice and held in lengthy pretrial detention for exposing corruption.

In many instances, the state of emergency introduced by African governments to take measures to contain Covid-19 was used as a cover for outrageous human rights violations. In Angola, an investigation by Amnesty International in August revealed that security forces tasked with enforcing Covid-19 measures to mitigate against the spread of virus, repeatedly used excessive and unlawful force and killed at least seven boys and young men between May and July. The youngest victim was just 14 years old. One teenage boy was shot in the face by security forces while he lay injured; another was killed when police fired on a group of friends at a sports field. Angolan authorities are also cracking down on dissent. Last month, peaceful demonstrations against the high cost of living in Luanda were disrupted by the security forces, with a number of activists arrested and later released.

As Covid-19 spread, millions of people across the region faced hunger as lockdowns meant that they were unable to work and access food. The vast majority of people in the region make their living in the informal economy, for example as street vendors or manual labourers. Under lockdown measures, these were considered non-essential roles and people in this sector were prohibited from working. Women and children were the most affected by hunger. It is not too late for governments to urgently put in place social protection measures to uphold the right to food.

But there is reason for optimism. Activists and human rights defenders are pushing back continuing to speak out and organise peaceful protests to claim their human rights.

In Namibia, youth-led protests have challenged longstanding gender-based violence and deep-seated patriarchy under the hashtag #ShutItAllDown, inspiring the region to take a stand against the scourge. The youth courageously demanded immediate political action to end the scourge.

In Zambia, civic action and advocacy made sure that the Constitution Amendment Bill 2019, also known as Bill no 10, was defeated as it failed to garner the support of two-thirds of MPs.

After street protests challenging last years vote, a fresh vote was held in Malawi after judges on Malawis Constitutional Court found that there had been widespread irregularities in last years election. The re-run election, ushered a smooth political transition from former president Peter Mutharika to President Lazarus Chakwera.

In 2021, people must continue to stand up and defend their hard-won freedoms in the same way they fought against colonial oppression and apartheid. History has taught us that freedom will not be given easily to the people; it must be fought for and we must fight very hard.

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Pandemic of human rights abuses haunts governments in East and Southern Africa - Mail and Guardian

Scottish independence: Dictator threatened Queen to ‘end British oppression’ in letter – Daily Express

Indyref2: Sturgeon warned Scotland would 'suffer' by Miklinski

First Minister Nicola Sturgeon has resumed calls for a second referendum for Scottish Independence in recent months. With a No-Deal Brexit looming, the leader raised her concerns about the nations stance within the European Union. In a previous demand to breakaway from Britain, the dictator Idi Amin sent a threatening letter to Her Majesty to demand for freedom.

Amin served as the President of Uganda for eight years from 1971, when he quickly became known as the Butcher for his deplorably brutal tactics.

Before his rise to power, he was a trainee cook in the Kings African Rifles battalion and later enlisted as a private in 1946.

He grew fond of Scotland during his time in the army after being taught to play the bagpipes by the militarys pop major.

Chris Mikul, author of My Favourite Dictators, claimed that Amin was often seen wearing a kilt and tartan forage cap after that point.

His notorious rise to power happened after Uganda gained independence from Britain in 1962.

Amin took over as President nine years later and was described as the biggest buffoon on the world stage.

He gained a reputation for barbaric torture methods and brutality, which led to the deaths of between 300,000 and 500,000 people during his reign.

Before he rose to power, a British officer was reported to have described the 6ft 4in recruit as virtually bone from the neck up.

JUST IN:James Bond fury: Sean Connery's outburst at being called 007 off-set

He claimed that Amin needed things explained in words of one letter due to his poor education and lack of English.

Despite this, Mr Mikul claimed that the Kings African Rifles loved him because he was strong as an ox, fiercely loyal to his superiors and funny.

Years later, Amin lunched with Prime Minister Edward Heath and also dined with the Queen at Buckingham Palace according to Mr Mikul.

During his trip to the UK, Mr Mikul claimed that Amin also visited his beloved Scotland and felt connected to the nation.

READ MORE:Sturgeon 'to exploit no deal' as SNP plots to defy No10 with vote

After Amin became President in 1971, he sent a number of surprising messages to world leaders including the Tanzanian President Julius Nyerere.

He wrote: I love you very much and if you were a woman I would even consider marrying you, although you have grey hairs on your head.

Not only that, he sent a fiery message to The Queen about Scottish Independence, where he boasted: Many of the Scottish people already consider me King of the Scots.

I am the first man to ask the British government to end their oppression of Scotland. If the Scots want me to be their King, I will.

READ MORE:Shame on Sturgeon for royal snub of Kate and Wills, says NICK FERRARI

In another surprising move, he announced the formation of a Save Britain Fund.

Mr Mikul recounted: At one point, he sent a cable to Prime Minister Health urging him to send a pane to pick up some wheat and vegetables collected by farms before it goes bad.

In 1978, Amins troops mutinied and fighting broke out along the Ugandan-Tanzanian border.

Later he was forced to flee into exile, where he lived between Libya and Saudi Arabia until his death related to kidney failure in 2003.

Chris Mikuls book My Favourite Dictators was published by HeadPress in 2019 and is available here.

Excerpt from:

Scottish independence: Dictator threatened Queen to 'end British oppression' in letter - Daily Express

Lewis Hamilton has spoken out on human rights. Formula One will have to take a stand – The Guardian

For Formula One fans around the world, the news that world champion Lewis Hamilton has recovered from coronavirus and will be fit to race in Abu Dhabi this weekend will be met with jubilation. F1s management, on the other hand, might be feeling ambivalent.

Over the course of a season marred by Covid-19, Hamiltons increasingly firm stance on social justice, sparked by the Black Lives Matter movement, has frequently overshadowed the racing. And last month, before the Bahrain Grand Prix, he made the incendiary claim that F1 has a consistent and massive problem with human rights abuses in the places it visits. Chase Carey, the head of F1, hit back, saying we are very proud of our partnership here in Bahrain, but this has done little to quell the uproar.

Hamilton, who has won more races than any other driver and is now a record-equalling seven-times champion, is far from alone in questioning F1s relationship with these regimes. Last month a cross-party coalition of British MPs wrote to F1s management, expressing concern that they were being exploited by Bahrain to sportswash its dismal rights record. When asked on CNN whether 30 British MPs had got it wrong, Carey was adamant, stressing that F1 was in fact working with partners to improve and advance the human rights issues. The Bahrain government denied that hosting the race was sportswashing and rejected claims of human rights abuses. Yet, with the final race of the season taking place in the United Arab Emirates tomorrow, and a first-ever race scheduled for Saudi Arabia next year, F1s position appears more and more indefensible.

While many associate the UAE with high-rise hotels and luxurious shopping malls, behind the shimmering towers lies an authoritarian state with a dire human rights record. Just 20km from the Yas Marina grand prix circuit, human rights activist Ahmed Mansoor sits in prison, serving a 10-year sentence for criticising his government on social media.

Yet F1 appears happy to take abusive regimes at their word. When challenged by CNN on the state of human rights in its Gulf partner states, Carey pointed to clear publicity about increased rights for females in Saudi Arabia. To choose the last state on Earth to allow women to drive for a motorsport event always seemed distasteful and in appearing to side with the regime, has F1 betrayed those who genuinely fought for womens rights in the kingdom? Indeed, just days before that, Saudi Arabia transferred the trial of Loujain al-Hathloul, who led the campaign for womens right to drive, to a court reserved for terrorism suspects.

F1s apparent acceptance of the Saudi line is familiar to many Bahrainis. We have long experienced brutal government suppression of protests against the Bahrain Grand Prix. On the eve of the 2012 race, police killed father of five Salah Abbas Habib. To this date, there has been no accountability for his death.

Few have a more intimate knowledge of the lengths Bahrain will appear to go to protect their lucrative relationship with F1 than Najah Yusuf, a Bahraini activist who was tortured, sexually assaulted and jailed for three years for criticising the grand prix on social media. When the UN declared Yusufs imprisonment arbitrary last year and called for her to receive compensation, F1 pledged to raise her case with Bahrain. However, Yusuf says that F1 has made no attempt to has not contacted her and she continues to face harassment from the regime to this day. Her teenage son, Kameel, now faces over 20 years in prison for attending protests, in what Amnesty International deems a reprisal against his mother.

My organisation, the Bahrain Institute for Rights and Democracy, has campaigned for many years for F1 to take responsibility for where it chooses to race, with little success. However, Hamiltons comments have offered the regions beleaguered activists a glimmer of hope. In November, Yusuf joined two other torture victims in writing directly to Hamilton in the hope that he might draw attention to their plight.

As the worlds greatest F1 driver, when Lewis Hamilton speaks, Formula 1 has no choice but to pay attention. While Hamilton admitted last month that he needed to learn more about countries like Saudi Arabia, he has a unique opportunity to ensure his sport is no longer used as a vehicle to sportswash human rights abuses. For Loujain al-Hathloul, Ahmed Mansoor, Najah Yusuf and thousands of other victims of oppression in the Arab Gulf, his voice will be more important than ever.

Sayed Ahmed Alwadaei is the advocacy director of the UK-based Bahrain Institute for Rights and Democracy

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Lewis Hamilton has spoken out on human rights. Formula One will have to take a stand - The Guardian

The response to the petition of 150 foreign academics | GOV.SI – Gov.si

Dear esteemed members of the Academia!

Given that you are not intimately familiar with Slovenian state of affairs, internal political struggles and media manipulations we are not blaming you, that you were so thoroughly mislead by the Slovene radical left academia in believing that academic freedoms in Slovenia are being eroded.

What is described in your petition has no common denominator with real life.

You write that since rightist politician Janez Jana came to power, the government has refused to reappoint several museum directors and one director of a research institute and further state that scholars must be allowed to work without this kind of political and governmental interference.

The Government is thoroughly committed to following due process and pays utmost attention to rules and regulations that govern appointments of the directors of public institutions. A public competition has been carried out for each appointment, with strict standards and rules governing who can apply for the position. After the Selection board of the Ministry of Culture has suggested the most appropriate candidates (based on competency) to the Minister, he has always diligently followed its proposal. The Minister steadfastly preferred the candidate which was objectively found to be the best on merit. However, when it comes to appointments of directors of public institutions, the law states that the selection of candidates selected by the Selection board must always be sent to Councils of the public institutions, which are eligible to give their opinion on which candidate is more suited for the function. Due to sheer number of years left-wing coalitions have been in power, those councils have always been selected by left governments, so they tend to negate the Ministers preferences (which is, as a rule always the top candidate in the selection process) and give their opinion that another candidate is more suitable - usually the current directors or a candidate aligned by left-wing centers of power. The government is not trying to undermine the professionalism of such Councils; however, it is important to note that they have been indeed nominated politically and their role as an independent consulting institution is at best doubtful. Another thing to stress is that the Minister of Culture in not bound by their opinions. Their role is purely advisory. This is due process in Slovenia, and it has been the same for three decades. In fact when the Minister uses his power of discretion it is exactly a tool which eliminates the potentially politically biased opinions of the Councils of the public institutions.

The system is inherently political, since the Councils themselves are appointed politically, yet the left-wing governments never took issues with it in the past. Accusations of political interference only surface once a right-wing government is in power and never during a quarter of a century when left-wing governments have governed. The Ministers reliance on due process of picking the best candidates is the only line of defense against a politically appointed apparatus.

The new appointments of various directors have been slandered in public by the media (which by inertia is predominately left-wing) and leftist academia alike. Accusations have been made that candidates are professionally incompetent; some even go so far to call them apparatchiks and SDS shills. This is an enormous insult to these prominent candidates, who came through the selection process with all the required competencies required for the position. These are highly regarded experts in the field, known both domestically and internationally, yet they do not fit into the inner circle of political candidates appointed to these positions in the past.

Next, the petition talks about plans to establish a new Museum of Slovene Independence, claiming that the new museum would bea propaganda institution, promoting nationalist narrative about the past aimed mainly at buttressing the ideological agenda of the ruling Slovene democratic party.A statement like this is insulting, outrageous, preposterous and an outright attack on Slovenian sovereignty.

National independence and freedom it espouses is not an ideology. It is a universal value shared not only by Slovenians, but all humanity. The museum will be part of the celebration of the 30thanniversary of Slovenian independence. It will be subject to international standards and curated by professional historians with no political affiliations, to ensure proper representation of Slovenias struggle to break loose from the communist dictatorship.

Many post-communist countries that broke the shackles of oppression, have a museum dedicated to those fateful times in a nations history. Croatia has its Homeland war museum, Latvia has the Museum of the occupation of Latvia, Lithuania has the Museum of Occupations and Freedom Fights etc. It has nothing to do with nationalism. It is a celebration of freedom and humanity. Independence was a project of all Slovenian citizens (not just ethnic Slovenians!), who have decided by an overwhelming majority to live in a free, democratic society during the 1990 Slovenian independence referendum. This event is the only one in history that properly united all Slovenian citizens. To say such a museum would be a propaganda institution is an outrage.

In closing, we fail to see, how appointments of directors of public institutions and an establishment of a Museum of independence would have any effect on academic freedom in Slovenia. It seems like a complete non sequitur. For decades appointing new directors has been a routine during left-wing governments. It is a political process, but a process that requires regular transitions of power, which Slovenia sadly lacked for most of its independent history. It is highly curious that matters put forwards in the letter are precisely the same matters which professional left-wing Slovenian activists had issues with, in the past. In fact, they have written a very similar petition to Slovenian media outlets. Therefore, we strongly suspect that the undersigned have no proper understanding of internal goings-on of our country and have merely signed a letter which was written in Slovenia, by Slovenians and for Slovenians.

Yet, it is important to highlight that the Government of Slovenia firmly believes in autonomy and freedom of the academia, which has never been undermined or threatened during the course of this Governments mandate.

Finally, we would also like to highlight that the Government lead by Prime minister Janez Jana is not a rightist government, as the petition is suggesting. It has two liberal left-wing coalition partners, both members of the ALDE European alliance. Slovenia only had homogenous governments when left-wing parties formed coalitions. In fact, during the last decade the left-wing coalitions have been in power for 9 out of 10 years.

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The response to the petition of 150 foreign academics | GOV.SI - Gov.si

Commentary: Hanukkah celebrates a Jewish victory, but this year the rebuilding matters more – Bend Bulletin

What is (the miracle of) Hanukkah? the rabbis of the Talmud ask, then answer: First, the Hasmonean Jews won a battle they were slated to lose. And then, while the besieged Jews had only enough oil to keep the Temple Menorah lit for one day, the oil nevertheless lasted for eight. We celebrate those days with praise and thanksgiving, the Talmud teaches, with joyous singing and festive parties. Its the archetype for most Jewish holidays, as the old saw goes: They tried to kill us. We won. Lets eat.

Most years, Im all in for merriment and oily foods. But this year, a different part of the Hanukkah story resonates most deeply, one Id never paid much heed to. Its not the military victory of the few over the many (though for that I am grateful) or the oil (which must have been a comfort to a battle-weary people). Its about that moment immediately after the Jews won when, surveying the damage in their country and among their people, they realized how much work there was still to be done, and then chose to get up and start doing it. It is, in other words, the perfect allegory for America 2020.

After the Jews finally vanquished King Antiochus and his Seleucid armies some 2,200 years ago, they didnt immediately experience euphoria and jubilation, according to I Maccabees. They walked into the Jerusalem Temple, dispirited from all the losses over the previous few years. They found the sanctuary desolate, the altar desecrated, the gates burnt, the priests chambers demolished, scripture says. They mourned the loss of their holiest places, donning sackcloth and ashes, tearing their clothes. Some parts of the Temple, such as the altar, were so violated that they had to be discarded and rebuilt entirely. Meanwhile, the Jews themselves were deeply divided to the point of civil war, assimilationists battling with self-proclaimed zealots who wanted nothing to do with secular culture.

America, too, has come through hell. In the past year alone, we have lost hundreds of thousands to COVID-19, not to mention the deaths of civil rights icons Ruth Bader Ginsburg and John Lewis. Fires have decimated parts of the West, with 2020 on track to become the hottest year on record. The slayings of George Floyd, Breonna Taylor and too many others again reveal brutality in our policing system. Weve seen hate-filled Twitter rants and a rise in hate crimes. An impeachment. A bruising electoral battle for the soul of our nation . It is too much, sometimes, to absorb.

The Hasmoneans found their answer to national trauma: They got to work, and they started again. First they appointed leaders devoted to the law to help restore the sanctuarys holiness. Sacred tools were refurbished. Only after community members had faced their ordeal its causes and its consequences did they celebrate.

We, too, can choose to face our own reckoning. What is the story we want history to tell about us? These last years have revealed competing visions: Should we be a country that grapples with its past or one that buries its original sins? Are we a nation of immigrants or a nation of isolationists? Are we individualists or can we recognize that we are all connected that even our bodily health depends on the precautions of people in our community? We have the choice.

What is the miracle of 2020? our descendants may ask. And hopefully they will answer: Americans were being decimated by a virus, but then decided to take responsibility for each other and defeat it by wearing masks, staying home when necessary and listening to science. Or: Our own leaders tried to suppress our right to vote, but we responded with organizing, legislation and court decisions that ensured every Americans voice. Or: Our seas were rising and ice caps melting, but businesses and individuals committed to changing their practices to conserve our precious Earth.

Alternately, of course, our descendants could tell another story. A few hundred years after the Jewish victory basically a minute in Jewish time the corrupt Hasmonean dynasty fell to Rome, and the Jews were sent into exile. Its a tale of victory and of caution at the same time. Some of the most hateful forces in the United States have suffered a setback, but the danger is not, and will not soon be, gone.

The miracle of Hanukkah this year is not in the war but in its aftermath, not in the cruse of oil itself but in the Jews decision to light the menorah at all, to rededicate our religious and political center and to make it holy, to choose to rebuild a nation even after recognizing how much work there was still to be done. They cleared out the trash, cleaned the Temple, and Hanukkah they tried again. Bayamim Hahem Bazman hazeh, we say in the Hanukkah blessings: In those days and in this time, as well. So may it be.

Shira Stutman is the senior rabbi at Sixth & I, a synagogue and community center in Washington, D.C.

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Commentary: Hanukkah celebrates a Jewish victory, but this year the rebuilding matters more - Bend Bulletin

Why it’s kosher to go a little wild with the Hanukkah swag – Los Angeles Times

In October 2018 I received a letter from Justice Ruth Bader Ginsburg, of blessed memory. My dear Rabbi: she wrote, Thank you for todays surprise, a scrunchie I will wear not only at Hanukkah, but year round.

In addition to being an ordained rabbi, I design fashionable, Hanukkah-themed accessories. I had created a Hanukkah scrunchie to honor Justice Ginsburg, a known fan of the hair tie. Of course, I sent her one.

Early on during my forays in Hanukkah retail, I wondered if it was kosher to contribute to the commercialization of the holiday. When I first saw one of my creations (the Hanukkah nail decals) on display at Bloomingdales, it was definitely a moment for shehecheyanu, the Jewish blessing of thanks for new experiences. But was it the right track for a rabbi? More importantly, was it the right direction for this holiday?

I did a bit of digging and discovered that Hanukkah has always needed a marketing boost, for lack of a better term. The Talmud tells us the story of when the ancient Temple in Jerusalem was rededicated, after being desecrated by the Greeks, and only one flask of proper oil remained. This tiny amount of oil miraculously powered the Temples menorah for eight days.

Now, on each night of Hanukkah, Jews light the menorah to recall that miracle. And it is considered a mitzvah a religious duty to place the menorah where it can be seen by others, whether outside or in a prominent window. This embodies the idea of the Aramaic phrase pirsumei nisa, often used in the Talmud, which means publicizing the miracle.

Finding creative ways to showcase Hanukkah felt like a modern extension of this Talmudic principle and my rabbinic work. I soon discovered I was part of a long line of Jewish entrepreneurs who were boosters of Hanukkah, which is considered a minor Jewish holiday.

A century ago, Jewish immigrants arriving in America could never have fathomed the multitude of Hanukkah products now for sale. In The Wonders of America: Reinventing Jewish Culture, 1880-1950, Jenna Weissman Joselit explains that during the early 1900s there was little demand for Jewish products here, as most families brought the ritual objects they needed including menorahs from the Old Country.

Still, by the time these Jewish immigrants arrived in this country, Christmas already outstripped all other events as a time for merchandising, according to Leigh Eric Schmidt, author of Consumer Rites: The Buying and Selling of American Holidays. If Hanukkah were to thrive and catch up with Christmas it needed to reinvent itself in the U.S.

In the 1920s, under the guidance of Jewish advertisers, ads were placed in Yiddish newspapers urging Jews to buy gifts and toys for Hanukkah. Yiddish ads also promoted the use of American ingredients to prepare Hanukkah meals to create authentic American Hanukkah experiences. Hanukkah-themed chocolate coins, known as gelt, were first produced in the 1920s. A 1932 Jack Frost Sugar ad exclaimed in Yiddish: Its the sugar on the latke that gives it the Hanukkah spirit.

By the 1940s, new Hanukkah-branded products were arriving on the scene, including the first Hallmark Hanukkah greeting cards. The next 50 years saw significant growth in the market including the popularity of musical menorahs of the 1950s which played fragments of Hatikvah (Israels national anthem) or Rock of Ages and electric menorahs in the 1960s.

The next few decades also saw a sharp rise in Hanukkah toys, including sticker books and gelt-filled dreidels. By the 90s, Hanukkah products had gone national, appearing on the shelves of many mainstream department stores.

Online shopping spurred the Hanukkah apparel category including ugly-chic Hanukkah sweaters, echoing the Christmas sweater trend. The Hanukkah market now features gifts for pets (apparently, even dogs and cats have Christmas envy).

Have there been excesses along the way? Absolutely (see Hanukkah for pets, above). And yet I think that the overindulgence has heightened the public celebration of Hanukkah.

This year we could use a little extra Hanukkah spirit. The holiday has always been home-centric, focused on menorah lighting, latke making, and gift giving. When in-person communal gatherings are limited in size or supplanted by virtual ones Hanukkah swag can enhance our enjoyment of the holiday. Wearing dreidel leggings may not exactly fulfill the Talmudic principle of publicizing the miracle. But they can add some zing to a Hanukkah Zoom party.

Rabbi Yael Buechler is the Lower School Rabbi at The Leffell School in Westchester, N.Y., and founder of MidrashManicures.com.

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Why it's kosher to go a little wild with the Hanukkah swag - Los Angeles Times

Is the Menorah Hidden in the Vatican? – Chabad.org

There is much controversy and misinformationsurrounding this question, so lets begin by clarifying the facts of the story.

After laying siege to Jerusalem, the Romans, led byTitus, finally breached the walls of Jerusalem, and on the 9th of the Jewishmonth of Av, in the year 69 CE, destroyed theHoly Temple and plundered it.

In the year 81 CE, shortly after the death of his olderbrother Titus, the emperor Domitian had an archbuilt depicting the triumphal procession after Tituss victory over Jerusalem. The Arch of Titus, which stands in Rometo this very day, depicts the procession carrying a number of items plunderedfrom the Jewish Temple, including the silver trumpets, the Table of theShowbread, and most prominently the golden Menorah.

Thetreasures plundered from Jerusalem were housed and displayed in the so-calledPeace Gardens of Rome, which were built using the booty acquired through thesacking of Jerusalem.

Thestory is told in the Talmud of how Rabbi Eliezer, son of Rabbi Yossi, together with Rabbi Shimonbar Yochai and other sages, went to Rome to try to rescind some of the harshdecrees against the Jews. While in Rome, they were miraculously given theopportunity to heal the caesar's daughter, who had fallen ill. Aftersuccessfully healing her, they were given the opportunity to see some of Rome'streasures. These sageslater testified to seeing various items looted from the Holy Temple, including the goldentzitz (golden band worn by the high priest), Parochet (Curtain)and the Menorah.

Basedon these stories, one can understand why many claim that the Menorah, as wellas other items plundered from the Temple, was taken to Rome and may be foundthere to this very day.

However,as we examine this theory, things get a bit murkier.

Theso-called Peace Gardens of Rome were damaged or destroyed a number of times,including in a fire in the year 191 CE. While the garden was subsequentlyrestored, it is not clear if the vessels remained there or perhaps were takento some other place in Rome.

Additionally,Rome itself was sacked and plundered many times, including in 410 CE, by the Visigoths under Alaric I, andmore significantly in 455 CE by the Vandals and Moors under King Genseric, whospent 14 days looting Rome of its treasures.

Sowhat happened to the Menorah?

Someclaim that the Menorah may have been hidden or lost in the Tiber River in Romeduring one of the sackings. Some claim that the Menorah may have eventuallybeen melted down for the gold. Others say that, according to legend, when King Alaric of the Visigoths died shortlyafter the sacking of Rome in 410 CE, the Visigoths buried him togetherwith the Menorah they looted.

Yet others opine that the Menorah was taken from Rome by the Vandals inthe more significant sacking of 455 CE and taken to Carthage (modern-dayTunisia). When Carthage itself was sacked, it ended up in the hands of theByzantine Empire. However, Emperor Justinian, due to the superstition that theMenorah was cursed, sent it off to Jerusalem, where it disappeared (destroyedor stolen) when the Persians captured Jerusalem in the 7th century CE.

And then, of course, there is the claim, mentioned at the beginning ofthis article, that the Menorah has remained in Rome and is currently hiddenaway somewhere deep in the Vatican. Indeed, over the years, various people haveclaimed to have seen various Temple vessels in the Vatican.

Allof the above theories, however, are based on the claim that the Temple Menorahwas brought to Rome in the first place.

Althoughwe have cited the depiction of the Menorah in the Arch of Titus as well asRabbi Shimon Bar Yochais testimony as evidence of the Menorah having beentaken to Rome, these proofs in and of themselves are questionable.

Onthe Arch of Titus, although the upper half of the Menorah can arguably be adepiction of the actual Temple Menorah,the bottom half is not. It depicts the Menorahs base as being similar to a two-tiered cake, while the TempleMenorah had a tripod base. Andthe Menorah on the Arch is decorated with images of eagles, a sea lion andmythological creatures, including a dragon, while the Temple Menorah didnthave any of these images (some argue that the base itself may have been damagedand replaced).

Based on this, some explain that either the Menorah brought to Rome was,in fact, one of the other lamps in the Temple, or the depiction was based off aMenorah that was made to resemble the Temple Menorah.

Similarly, the sages disagree with Rabbi Eliezers description of thedesign of the tzitz, implying that hedid not see the actual tzitz, or atleast it was a tzitz that wasnt madein the usual manner. Thus,the testimony of Rabbi Shimon Bar Yochai regarding the Menorah may bequestionable as well.

Although there is much ado about the Menorah possibly having beenbrought to Rome, it is important to keep things in perspective.

The Midrash lists the Temple Menorahwhich was originally made by Mosesfor the Mishkanas oneof a handful of vessels of the Holy Temple that were hidden by the Jews beforethe destruction of the First Temple by the Babylonians.

Later, during the Second Temple, the Menorah went through a number ofdifferent iterations. In the words of the Talmud:

[In the time of the Hasmoneans, theMenorah was fashioned from] spits [shappudim]of iron, and they covered them with tin. Later, when they grew richer, theyfashioned a Menorah out of silver. And when they again grew richer, theyfashioned the Menorah from gold.

Thus, even if the Menorah was indeed taken to Rome, ultimately thatMenorah isnt the one we need for the Third Holy Temple. As the Midrashregarding the hiding of the Menorah concludes, ultimately, when Gd will turnHis mercy to build His Temple, He will also restore the vessels that werehidden (including the Menorah) to their place and cause Jerusalem to rejoice.May it be speedily in our days!

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Is the Menorah Hidden in the Vatican? - Chabad.org

Men have dominated Jewish texts for most of history. These women are trying to change that. – JTA News – Jewish Telegraphic Agency

(JTA) When Danielle Kranjec committed to using only Jewish texts written by women and queer people in the classes she taught for Hillel Internationals Springboard Fellowship, a program that places recent college graduates in positions at college campus Hillels across the country, she knew she was taking on a challenging task.

After all, for most of Jewish history, women werent encouraged to take on religious leadership roles or write commentaries on the Torah or Talmud.

But Kranjec knew that elevating the work of women would be worth the effort, both because doing so would communicate the value of womens insights to her students and she believes the mismatch between the diversity of the people teaching Torah today and the sources they teach had grown too great. Also, as a Jewish educator and trained historian, she knew there were a plethora of texts that might not be considered Torah in the traditional sense but could serve as rich source material.

Much of the time, those who assemble materials for Jewish study sessions commonly known as source sheets start with the Torah text, working their way to the rabbinic texts, the Mishna and Talmud, followed by commentaries on texts written over a span of more than a thousand years. Men wrote the vast majority of those texts.

Im trying to do something different, to start in the lives of women and then follow the Torah that emerges from that, Kranjec said, noting her love for the memoirs of Gluckel of Hameln, a 17th century Jewish woman whose autobiography is an important primary text for Jewish historians.

Two years later, Kranjecs name is now synonymous with a growing movement to advance womens voices in Jewish text study. The Kranjec Test, coined by her colleagues at Hillel International, calls on educators to include a text written by someone who is not male on any source sheet including at least two Jewish texts.

Along with other initiatives to encourage more women to publish Jewish religious writing, the test is shaking up the world of Jewish study and calling attention to the ways in which women are still not equally represented in positions of authority in the world of Jewish text study.

The Kranjec Test is inspired by the Bechdel test, in which a work of fiction or film passes if it includes a conversation between two female characters about something other than a man. That test has become well known after being invented by cartoonist Alison Bechdel in 1985, though according to The Hollywood Reporter, approximately half of the top-grossing 25 movies that came out in 2016 did not pass the test.

But the Kranjec Test is perhaps more challenging because unlike fiction and film, Jewish study largely revolves around texts written long before the modern feminist movement.

Still, in recent years, traditional text study has ceased to be the exclusive domain of men. Women have taken their place among the most well known and respected Torah teachers today, teachers and activists for feminist causes in the Jewish world say, leaving the texts themselves as the next frontier. So in addition to focusing on the people who are visible in positions of authority today, Jewish educators are going to the source material, trying to right the balance between representation of men and women in the texts they are teaching.

If the leadership and the no more manels is top down, this is more grassroots, Kranjec said.

The test has adherents among Hillel educators and is spreading among educators at pluralistic institutions of Jewish learning. Its recently been the subject of debate among Jewish educators on listservs and in heated social media discussions.

Holding oneself accountable for including womens work even in traditionally male domains such as halacha, or Jewish law, carries a benefit, according to Elana Stein Hain, scholar in residence and director of faculty at the Shalom Hartman Institute, where she leads a research group that focuses on issues of gender and leadership in the Jewish community. By bringing in sources written by women that are less directly related to the subject being taught, what youve done is actually elucidated and expanded the way we understand these earlier ideas, she said.

But not everyone who wants to see more womens voices in Jewish text study believes the test is a good idea.

Itll create a sort of impression that a woman who finds her way onto a source sheet hasnt done so because she is brilliant and erudite and profound but because of this positive discrimination, said Gila Fine, editor in chief of Maggid Books, an imprint of Koren Publishers in Jerusalem.

The Kranjec Test was named for Danielle Kranjec who took upon herself to teach only sources written by women and queer people. (Courtesy of Danielle Kranjec)

Fine said she almost always includes women on her source sheets in teaching at the Pardes Institute in Jerusalem but thats because doing so is relatively easy in the subject she teaches, aggadah, which includes stories from the Talmud.

Women have earned their place fair and square in the world of aggadah, Fine said. Theyre two steps behind in the world of halacha, and theyll get there, but creating that shortcut will hurt them in the long run.

In a blog post from September, Rabbi Michael Rosenberg, a professor of rabbinics at Hebrew College, wrote about his own difficulty in finding a suitable woman-authored text to use in a class centered on a rabbinic text. Rosenberg eventually included a piece by the modern poet Mary Oliver and wrote that it brought new meaning and depth to the source that he would not have found had he limited his sources to premodern ones.

The historical exclusion of women from Torah study was not only hurtful to women (though that would be enough reason to want to remedy it); it also hurt Torah, he wrote. Because of the loss of people with different experiences and perspectives, the Torah is haseirah, its lacking, its not its full self.

To Fine, whats needed are more and more diverse religious texts written by women. Maggid has made publishing books by women teachers a priority, she said, and in recent years has brought to print books by Erica Brown, a popular lecturer and a professor at George Washington University; Rachel Berkovits, a lecturer at the Pardes Institute; and Nechama Price, the director of Yeshiva Universitys graduate program in Talmud for women. In the past few years, three books of traditional halachic responsa, answers to Jewish legal questions, written by women have been published, including one by Maggid, constituting what Fine calls a huge step in the right direction for women.

But Fine said she often finds herself having to convince women teachers that their work is good enough to publish or that they are ready.

I will get many, many manuscripts by a man in his 20s who has written a book about Genesis or Maimonides, something as grandiose as that, Fine said. Conversely when I have actively approached women who are established and brilliant and profound and nuanced in the Torah that they do and I say I think youre great and should be writing a book, more often than not the response I get is I dont think Im quite ready.

Users of Sefaria, an online database of Jewish texts that allows one to see hyperlinks between texts in a side-by-side format, also want to see more texts by women. Sara Wolkenfeld, Sefarias director of learning, said its not uncommon for users to complain that there arent enough texts written by women in the sites database.

Thats not a Sefaria problem, Wolkenfeld said. Thats an issue with the history of Jewish texts.

The site is taking steps to change that history. Along with Yeshivat Maharat, a Modern Orthodox yeshiva in New York City that ordains women, Sefaria is launching a fellowship to encourage Jewish women to put their ideas onto the page. The program will provide training and stipends to 12 women who will each write an article, book chapter, legal opinion or other form of Torah text.

We want to create a space for women to say, no, I do have something to contribute and I can do that work and I can put it out there, Wolkenfeld said.

Fine said the initiative is a welcome addition to a space that is slowly but surely beginning to change in ways that could reshape the idea of who gets to create Torah.

Its still individual attempts, Fine said, adding that with time, these trickles will become a current.

Several women advocating for increasing representation of women in Jewish text study have struggled with the idea that Torah texts written by women would be inherently different from those written by men. Even so, Stein Hain argued, it would be worth including them to expand the quantity of texts available to learn from.

Im not sold on the idea that a womans take is going to be different but I am sold on the idea that we shouldnt be limiting the voices to male voices, said Stein Hain. Youre missing out on more people having good ideas about Torah.

Efforts to increase the volume of texts by women that are part of the Jewish library may never lead to actual parity theres only so much that can be accomplished by modern women adding their own scholarship to the collected works of thousands of years of male scholars.

On the mikraot gedolot page, were always going to have the same people, Kranjec said of the classic medieval rabbinic commentaries traditionally printed alongside the text of the Torah. Thats not really going to change because of our extensive, beautiful, wonderful long, complicated, patriarchal textual tradition.

But if they cant catch up, Kranjec argued, modern teachers have to make space for them on the pages of their source sheets, both through newly published scholarship and by mining the tradition for places where womens voices have shone through.

I need us to learn Gluckel in conversation with 17th century Jewish thought, I need us to read other early modern poets I need all of that to be a part of the conversation and modern writers, too, she said.

In summary, she added, I want all of it.

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Men have dominated Jewish texts for most of history. These women are trying to change that. - JTA News - Jewish Telegraphic Agency

/ What do we do with Hanukah? Jewschool – Jewschool

What to do with Hanukah? (Spoiler alertits actually about Diaspora.)

Hanukah lives in the sweet spot where there is one story which claims that it is historically true and yet there is very little contemporary evidence to back this upthe earliest account being written generations after the eventsand there is another story, a miracle story whose earliest recording is centuries after its supposed occurrence. Yet, we go with the miracle story.

There was no love lost between the Rabbis and the Hasmoneans. There are several legends about Rabbis (i.e. Shimon ben Shatah) confronting the Hasmonean king Yannai. (e.g. Sanhedrin 19a-b), and Yannai killing Sages (Kidushin 66a). So it is not surprising that the Rabbis did not glorify the Hasmonean victory, and chose to center a different legend which seems to have arisen in the first centuries of the common era. The additional prayer (called al hanisim) that is added to the central prayer does not mention the miracle of the oil. The earliest mention of the miracle of the oil is in the commentary (the scholion) to a first century list of holidays called Megillat Taanit. This commentary is not mentioned in the Palestinian Talmud. Its first appearance is in the Babylonian Talmud many centuries later.

While this may point to a choice for the miracle story over the martial story, the martial story did not fade away. It arose from time to time, gaining full rehabilitation with the birth of the Zionist movement whose adherents looked to the Maccabees for ancestral precedent.

However, this is not my point.

The earliest rabbinic legal discussion of the obligations of Hanukkah (as opposed to mentioning Hanukkah in passing) is not in the Palestinian Mishnah. It is in a supposed Palestinian baraitta quoted in the Babylonian Talmud and not in the Palestinian Talmud. This is the famous debate between the House of Hillel and the House of Shammai as to whether one lights one candle on the first night and then adds a candle each night (Hillel); or conversely one lights eight candles on the first night and then subtracts a candle each night (Shammai). This is followed by the obligation to light the candelabrum in the doorway, outside, or if one lived on an upper floor, in the window.

These are the earliest legal discussions of Hanukkah. There are others. The salient point is that many of the laws have to do with the placement of the candelabrum in order to publicize the miracle (pirsumei nisa). One might have thought that a holiday whose legend included the purification of the Temple would have had a Temple-like ritual at its center (compare the (not) eating of the Passover on Pesach). Instead, even the candelabrum does not replicate the seven branched Temple candelabrum. The focus of the holiday obligations are marking Jewish space. Facing outward at the exact moment that people return from the market. If one has two entrances, the Talmud asks, does one have to light in both places?

Hanukah is a diasporic holiday which celebrates place. This place where we are now is the place in which we announce the miracle. This is not a second rate reminder of a ritual whose better form would have been and will be ensconced in the Temple. It is a diasporic ritual which lays claim to diasporic Jewish space.

This places Hanukkah on the same axis as Purim, again a holiday which is about and in diaspora, and would not make sense in the Land of Israel. However, the difference is that Purim posits that redemption is impossible, and that as long as the King is maliciously or foolishly evil there will be a never-ending drama in which first Haman succeeds and then Mordecai succeeds. Hanukkah celebrates the fact of being here. Light in whatever many religious or secular metaphors it is clothed is brought into these Jewish spaces. The reason that is ascribed to the House of Hillel for the custom that we follow in lighting the candles is just that we go upwards in holiness and not the opposite. We light the candles and increase the holiness. Here.

Hanukkah is a diasporic holiday in that is portable. The celebration of Hanukah defines the space that is celebrated as a Jewish spacelike a mezuzah on a door post, or an eruv boundary in a city. Like these other markers it creates Jewish space which is non-exclusive. Jewish space which has permeable boundaries. Jewish space which lives in proximity to others, despite the fact that this proximity is risky. From the start, the halakhah of Hanukah decided that in a time of danger one need not light the candelabrum on the outside or facing out, rather one may light inside on a table.

When we light candles today, we again announce that we live in Jewish spaces which are proximate to other spaces, and while we embrace this proximity we are aware that it is risky, and yet still we increase the holiness, the light, from day to day. Here, in this time, and in this place.

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Bursting the bubble: Even the Rabbis perpetuated a "hoax!" – jewishpresspinellas

Authors caution: if you are of the absolute belief that the teachings of the rabbis as recorded in the Talmud have the imprimatur of divine authority and cannot be questioned, please be advised that you may find what follows to be somewhat heretical!

It is almost the 25th of Kislev. We anxiously await the arrival of the years shortest days and longest nights, when we shall illumine our homes and (for some of us, our Zoom) windows with the display of hanukkiot (Hanukkah menorahs) advertising the great miracle(s) of ages past. Our children and grandchildren know the brachot and the songs. The aromas of latkes and sufganiot will soon fill the air. The dreidel will spin, and the letters on its four sides will proclaim: Nes gadol hayah sham a great miracle happened there. And when asked what was the miracle, we answer: It was the miracle of the oil. There was only enough oil for one days celebration of the rededication of the Temple, but God miraculously ensured that the menorah could burn for all eight days.

What is the source of this account? Where do we read about this miracle? Do we know if it is true? The story of Hanukkah comes to us from the Books of the Maccabees. They are part of the post-canonical biblical literature called the Apocrypha. Maccabees tells the historical account of ancient Israel governed by oppressive rulers from Syria whose policies of Hellenization threatened the survival of our unique identity as Jews. In these accounts we read of how Jew struggled with Jew because different parts of the community had different attitudes toward the assimilationist tendencies of the ruling foreign influences. The High Priesthood had been corrupted, and the High Priest was little more than a pawn in the grander political machinations between ruler and subject. But nowhere in the tale of Judah Maccabees heroic military victory over the much stronger Syrian army is there any mention of this miracle of the oil.

That miracle story appears for the first time in the Talmud in the rabbinic texts that are written between 200 and 600 years after the events of 165 BCE. The miracle of the oil is the way that the rabbis uncovered Gods role in this miraculous slice of history, emphasizing a theological lesson instead of the nationalist celebration of courage, strength and revolutionary action. Even in Zachariah, the text chosen by the rabbis for the Haftarah on the Shabbat in Hanukkah, the message resounds: Not by might, not by power, but My Spirit alone, shall we all live in peace.

The rabbis may have been motivated by any number of concerns as they dealt with interpreting the events of ages past and developing the rituals to commemorate them. Certainly, they were aware of the danger of celebrating a national uprising against a foreign ruler whilst they lived under the control of the Roman Empire. Surely, they understood the value of emphasizing the theological message rather than the military victory. There is no doubt that, for the rabbis, it must have been comforting to discover Gods true presence in the midst of these events which are so inspiring and motivational.

Notwithstanding such source-critical analyses, we all know that our children (sooner rather than later) start to ask if these things really happened. They use the power of their intellect, and the critical thinking skills we demand our schools teach them. They apply the powerful forces of rational analysis and post-modern intellectual inquiry. And they start to doubt the veracity of the legend that attributes a miracle to God as the core component of our Hanukkah celebration. How can we respond?

Here is what we ought not do.

Do not

1. Stick your head in the sand and pretend they are not asking;

2. Offer them facile explanations that ask them to put aside their questions.

What can we do? We help them grow in faith and deepen their sense of purpose by offering more adequate ways to own the Hanukkah stories and celebrations.

The Number Nine

1. The Kabbalists suggest that the words Nes Gadol (A Great Miracle), through gematria, add up to 9 (the total sum of the letters is 153, then the sum of those digits is 9).

2. Nine is also truth (emet), whose numerical equivalent is 441, the sum of the digits again being 9.

3. So where is the truth of the great miracle if it is possible that it didnt exactly happen the way the rabbis suggest in the Talmud?

We need to help our communities and our children understand that there are different kinds of truth. Historicity, verifiable fact, reality as it is lived, experienced and reported upon is only one kind of truth. There are also eternal truths, truths the heart knows best, ways of understanding our relationship to each other, our world and God that go beyond the simplistic question of Did it really happen that way?

One approach understands that the miracle of seeing the oil burning was not in itself, on any individual day, a miracle. Only the knowledge that the oil had burned the day before and the day before that makes the miracle of today become evident. It can be said that miracles happen as they continue each day to be renewed and reaffirmed.

There is truth in the miracle of the oil when we open our eyes, we can see the constant unfolding of Gods miraculous presence in our lives and in our world. We encounter the Holy in the everyday when we affirm the blessing of waking up to a new day, of seeing the sun rise again, of watching the gardens bloom, of hearing the laughter of children, of watching justice be affirmed for those who need it most, of knowing that the hungry can be fed and the naked can be clothed. The miracles of Gods presence are all around us if we but open our eyes and become Gods partner. This is the only Truth that I really know!

The Rabbinically Speaking column is provided as a public service by the Jewish Press in cooperation with the Pinellas County Board of Rabbis. Columns are assigned on a rotating basis by the board. The views expressed in the column are those of the rabbi and do not necessarily reflect the views of the Jewish Press or the Board of Rabbis.

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Bursting the bubble: Even the Rabbis perpetuated a "hoax!" - jewishpresspinellas

I knew Hanukkah celebrated defeating the Greeks. Then I moved to Athens and the story got complicated. – JTA News – Jewish Telegraphic Agency

ATHENS, Greece (JTA) When my wife and I arrived in this capital city on Sept. 1 to serve as rabbinical emissaries to the Jewish community, I have to admit I was very excited about what the prospect of spending Hanukkah in Greece might be like. With nearly 90% of the Jewish Greek population wiped out during the Holocaust, the majority of survivors returned to settle in Athens, which now boasts close to 3,000 members in a warm and special community.

My experiences here so far, while smaller and more limited due to coronavirus restrictions, have provided me with a remarkable new understanding of the history of that period one that is very different from what many of us are familiar with.

Growing up as a child in Israel, the narrative of the Jewish victory over the mighty and wicked Greeks is one that we learned from the youngest ages. That story, of course, created a certain sense of mystery and perhaps even anger toward the Greek nation.

But upon arrival in Greece, I quickly came to appreciate that the history is far more complex and that Hanukkah is commemorated very differently here as a result.

The Jewish community of modern-day Greece largely belongs to the Romaniote heritage, known to be one of the oldest Jewish communities in the world. Historians debate whether the community dates back to the fourth-century BCE or only the second century. Either way, these are a people with an ancient history and deep-rooted traditions. Part of that tradition is their identity as Greeks, which is at least as strong as their identity as Jews. For obvious reasons, the Jews of Greece feel no small degree of discomfort at their people being labeled as the evildoers in the Hanukkah story.

But the Greeks of the story are not the same as the Greeks of today. The regime that ruled over the Land of Israel and terrorized the Jewish people until the Maccabean revolt was the Seleucid Empire. Their territory stretched from the Mediterranean region (including Greece) and well eastward into Persia. Most of the empires soldiers were mercenaries or slaves from the countries they occupied.

The major cities of the empire were not centered in Greece but in Syria and Iraq. Its capital was the city of Antioch, located in modern-day Turkey. The Antiochus we know from the Hanukkah story, Antiochus IV, only received his Greek citizenship in his 30s. The early high commander sent to quash the Maccabean revolt was of Syrian origin, not Greek.

Greek Jews are deeply committed to embracing the more historically accurate version of the story. There are very practical implications of this shift. In many local prayer books, the term Yavan (Greece) is omitted from Al Hanisim, part of the Hanukkah prayers. Similarly, the local version of the song Maoz Tzur, which is recited alongside the lighting of the menorah, replaces Greeks with Syrians as the force that ganged up against the Maccabees.

I have yet to determine exactly when these traditions began, but they are certainly ancient. The Talmud references several locations in the Syrian state (Aram Tzuba) that places them within the Seleucid Empire. These discoveries reflect how Jewish traditions can differ greatly from place to place particularly in relation to how the Jewish community perceives the nation in which it is located.

Being part of a network of Orthodox emissaries spread out around the Jewish Diaspora, my wife and I have gained incredible insight into local cultures and traditions, bringing richness, understanding and new meaning into our holiday celebrations. This year, in addition to our traditional potato latkes, we will be making the special Greek Hanukkah doughnuts with honey, loukoumades.

As I look forward to this Hanukkah, which I know will be unique in so many ways, I welcome the chance to embrace a new perspective on a story that I thought I had always known. This year, Ill be rejoicing not about a victory over the Greeks, but about the enduring and resilient triumphs of the Jews over darkness no matter our adversaries.

The views and opinions expressed in this article are those of the author and do not necessarily reflect the views of JTA or its parent company, 70 Faces Media.

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I knew Hanukkah celebrated defeating the Greeks. Then I moved to Athens and the story got complicated. - JTA News - Jewish Telegraphic Agency

Five Brave Men and One Brave Woman – Judah the Maccabee and his siblings – Chabad.org

If youve been through Hebrew school, you most likely learned about Judah the Maccabee, son of Matityahu, the courageous warrior who routed out the Seleucid Greeks from the Holy Land in the miraculous chain of events that we celebrate every year on Chanukah.

But what do we really know about Judah, or his four brothers? The Talmud gives us no information, leaving us to comb through various texts dating back to the Second Temple era, when the Maccabean revolt took place.

This account is mainly based on Megillat Antiochus, a text that was preserved within the Jewish community and which some even read every year on Chanukah. At times it has been supplemented with information found in the books of Maccabees, Josephus and other sources, as indicated in the footnotes.

However, it should be noted that many of these events have been obscured by the sands of time, and that no texts known to us can be believed to be entirely accurate portrayals of what took place.

Section from handwritten Aramaic Megillat Antiochus, from an old Yemenite siddur (Credits: Davidbena at en.wikipedia.org)

Yehudah was the eldest of the band of brothers, known for being the leader of the Jewish revolt and the mightiest of them all. His father compared him to the original Yehudah, the mighty son of Jacob, who was himself compared to a fierce lion. While he is commonly described as the triumphant warrior who liberated Jerusalem and restored Jewish rule, according to Megillat Antiochus he was actually killed quite early in the war, even before his father passed away.

The Megillah recounts that the brothers came home to Matityahu, declaring that they could not continue to fight because Yehudah was killedthat since he was as strong as all of them combined, they would not be able to succeed without their older brother and leader. With no alternative, old Matityahu took his sons place and led his sons into battle.

However, according to the books of Maccabees and Josephus, Yehudah carried on, leading his brothers in battle, rededicating the Holy Temple, and leading the Jewish people both militarily and spiritually as the high priest. This continued for about three years, until his untimely death in the battle of Elasah.

He was succeeded by his younger brother Yonatan, who took over his positions and led the Jewish people in his stead.

It is quite interesting that even while being so celebrated in secular texts, he is not mentioned even once in the Mishnah or the Talmud, or even in the special Chanukah additions to the prayers. The only rabbinical mention of him is in the brief passages about him in Megillat Antiochus.

That being said, Yehudah HaMakabi is known, and rightfully so, as an outstanding Jewish hero, a champion who fought for Judaism, Jews, and the right to serve Gd without any intrusions from our oppressors. He is believed to have been the one to initially led his brothers in battle until his untimely death, and will forever have our admiration as Judah the Maccabee.

Yehuda leading the Maccabees in battle (Gustave Dore)

Shimon was the second of the band of brothers; he is known for outliving all his brothers, eventually assuming leadership of the Jewish people and becoming the progenitor of the Hasmonean royal dynasty.

His father compared him to the original Shimon, the son of Jacob, who avenged his sisters honor and destroyed the city of Shechem.

The book of Maccabees relates that Shimon was chosen by his father before his death to take his place as the social and ethical leader of the people, leaving the military and political control to Yehudah. As Matityahu said, "Listen to Shimon, your brother, for he is wise and sensible, and he will be to you as a father."

Shimon stood by his brother Yehudah in battle, and after Yehudahs death, he stood by his brother Yonatan as well. After both were ultimately killed, Shimon took control of the military leadership of the Jewish people.

Shimon handled the political upheavals that were happening in and around the land of Judea, striking deals, taking sides and maneuvering the stormy seas of diplomacy efficiently. Shimons reign lasted about nine years.

Shimons demise is a sad story. Shimons son-in-law Ptolemy (Talmai) plotted to overthrow Shimon and his sons, giving himself free rein in Judea. Ptolemy invited his father-in-law, together with the whole family, to the Duk fortress for a holiday celebration; amid the festivities, he had Shimon and two of his sons killed, and other family members were taken hostage. Messengers were sent to kill another son, Yochanan Hyrcanus, who was not at the party.

Yochanan Hyrcanus gathered his troops and fought back, laying siege to Ptolemy and his forces. Ptolemy, trying to fend him off, threatened and then killed his mother-in-law and another remaining brother, until he ultimately escaped, leaving the control of Judea in Yochanan Hyrcanuss hands. Yochanan Hyrcanus followed in his fathers ways and successfully led the Jewish people for about 30 years.

It should be noted that many of the subsequent members of the Hasmonean dynasty were far from righteous. They were often antagonistic to the Torah sages, at times going so far as to ruthlessly persecute and murder them.

Yochanan was the third of the band of brothers; he is often seen as the least prominent of his brothers, since he was neither the official leader of the Jewish people nor died a spectacular, heroic death (see Elazar).

Yet in Megillat Antiochus he is hailed as the hero of the story. He is the only one of the brothers who has any identifying details told about him: he is referred to as a kohen gadol (high priest), and the whole Chanukah story begins in the Megillah with Yochanan:

General Nikanor, sent by Antiochus to tyrannize the Jewish people, arrived at the Holy Temple. After murdering a great many Jews, he set up an idolatrous altar there and then slaughtered a swine on it, bringing its blood into the holy site. Yochanan heard about what had happened, and he set out to avenge the Temples defilement and the persecution of his brethren. He fashioned himself a long thin sword and hid it under his garments. He came to the Temples gates, demanding an audience with Nikanor, who granted his request.

Nikanor greeted him fiercely: You must be one of those who rebelled against the king and are opposed to him.

Yochanan replied, Sir, that is me, but I have come here now before you, and I will do whatever you command me.

Nikanor was satisfied with this reply, and offered Yochanan the kings protection if he were just to offer a swine on the altar.

Yochanan responded: I would do so, but I worry that if my fellow Jews find out, they will surely kill me. If you send everyone out, and leave me here on my own, then I will not hesitate to do as you command. Nikanor obliged, and the two were left alone.

Yochanan whispered a silent prayer, took three steps, and stabbed Nikanor in the heart with the weapon he had hidden.

Yochanan then arose, rallied his people, and fought back against Nikanors legion triumphantly, winning them a great, but only temporary, victory.

He returned and built a pillar, naming it after himself, Maccabee, slayer of the mighty.

This, of course, angered Antiochus terribly, and one thing led to the next, resulting in the Chanukah story.

Yochanan was compared by his father to Avner ben Ner, a great and mighty warrior, the general of the Jewish army during King Sauls reign.

In the Book of Maccabees he is mentioned a few times as leading different legions in battle. His life ended when he attempted to entrust a large fortune that he was carrying to the Nabataean tribe, and was captured and killed by the sons of Jambri. His surviving brothers Yonatan and Shimon avenged his death by attacking the Jambris during a wedding celebration, killing hundreds and reclaiming the fortune.

An illustration of Hashmonen martyrdom (Woodcut, Schnorr von Carolsfeld, 1860).

Yonatan was the fourth of the band of brothers; he is known for assuming Yehudahs position after his death and leading the Jewish people for nearly two decades, transforming the Jews from a band of rebels into a power to be reckoned with.

Yonatan was compared by his father to the original Yonatan, the son of King Saul, who successfully fought against the Philistines, protecting the Jewish people.

The book of Maccabees relates that Yonatan and Shimon often worked as a team throughout the ongoing battles. After Yehudahs death, when the mantle of leadership was passed to Yonatan, Shimon stayed by his side.

Yonatan was a brave and skilled leader. He successfully pulled through the many battles and political turbulence, while uprooting all pagan and Hellenistic influences in Judea.

Ultimately the Seleucids opted to make peace with him, granting him control of the region, at first unofficially, and eventually with open and official peace. At this point Yonatan reclaimed the position of high priest as well.

Unfortunately, this blissful situation did not last long. After a military uprising in the Seleucid Empire, Yonatan was once again at war. Things did not play out in his favor, and he was taken hostage by the Seleucid general Tryphon (the leader of the revolt). Tryphon demanded ransom money and family members as collateral, and although Shimon complied, Tryphon did not hold back his attack on Judea, and he had Yonatan killed.

Yonatan and his army destroying a pagan temple (Gustave Dore, 1866)

Elazar was the fifth and youngest of the band of brothers; he is known primarily for the heroic feat of killing a war elephant and the high-ranking general mounted upon it.

Elazar was compared by his father to the famed zealot and priest Pinchas, the son of Elazar, who stood up against the desecration of Judaism and morality brought on by the Moabite women, slaying the primary sinners, avenging Gds honor, and thereby saving the Jewish people from a plague.

Elazars valiant death has been glamorized throughout history as the epitome of a heroic death and self-sacrifice. His death has been portrayed in many famous secular and Christian paintings throughout the Middle Ages.

The story of his death is commonly told as follows: At the battle of Beit Zechariah, Elazar saw a high-ranking military leader atop a mighty war elephant; he courageously approached and stabbed the elephant, causing it to fall and die, crushing him under its weight. However, in Megillat Antiochus the story is recounted in a more harrowing fashion with a little less background; it relates that Elazar sank in the elephants excrement while attempting to kill the ferocious beast. Also, according to the Megillah, this incident happened before the miracle of the oil and the rededication of the Temple, while Maccabees places this battle later.

Artist's impression of the heroic death of Elazar (Gustave Dore, 1866)

Behind every great man stands a great woman. In the case of these five men, it was their sister Chanah, who, after being expected to go through an offensive and inappropriate experience, put her foot down, urging and encouraging her brothers to protect her honor and the honor of all Jewish women.

The law at the time required every Jewish woman to spend her first night as a married woman with the Greek governor. This decree went on for a while, causing many women to either not marry or to endure this horrible violation. On Chanahs wedding night, she spiritedly persuaded her brothers to stand up for justice and to rid themselves of the depraved governor.

The Maccabees resolved to take on the Greeks, stormed the governors palace, killed him and wreaked havoc in his camp. This incident served as another spark that catapulted the already unsteady military situation into a full-on war.

In addition to Yehudit (who may or may not have been a relative as well), Chanah is referred to as one of the heroines of Chanukah story, with some rabbinical sources even attributing the entire miracle to her.

For more on this story, read: Chabad.org: Woman at War

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Five Brave Men and One Brave Woman - Judah the Maccabee and his siblings - Chabad.org

Hanukkah in Fall River Zooming live courtesy of Temple Beth El – Fall River Herald News

Charles Winokoor|The Herald News

FALL RIVER The Jewish Festival of Lights is about to become part of the COVID-19 Zoom generation.

Cantor Shoshana Brown of Fall Rivers Temple Beth El says she came up with the idea of sharing the tradition of lighting the candles, reciting a prayer and singing a song or two with her congregants.

The Hanukkah (sometimes spelled Chanukah) Zoom will be transmitted at 5:30 p.m. the first and last nights of the eight-night and eight-day holiday which according to Jewish law marks the rededication in 165 BCE of the Second Temple in Jerusalem.

The first night of Hanukkah is this Thursday, Dec. 10; the last night will be the following Thursday on Dec. 17.

Brown and her husband Rabbi Mark Elber have conducted services for Temple Beth El since July 2013.

It will be short, maybe 20 minutes with two or three songs, Brown said.

She said the last time members of the congregation were allowed inside the temple to attend services was in September during the High Holy Days of Rosh Hashanah and Yom Kippur.

Special precautionary measures at the time were in place to prevent the spread of the coronavirus.

Brown says theres a good reason that weekly, religious services on the mornings of Monday and Thursday, as well as every Friday evening and Saturday morning, have been held remotely.

The median age of our congregation is about 80. Its not worth the risk to our community, she said.

The night-to-night lighting of candles of one through eight each of which is placed ina menorah -- is meant to symbolize a miracle of sorts.

According to the Hebrew Talmud, following the battle victory of the Maccabees over a Greek Seleucid Empire militia, it was discovered there was only enough sacred olive oil left to burn in the menorah for a single night.

The miracle was that it lasted eight nights, which Brown says represents the continuation of the Jewish people.

Its a very minor holiday, compared to other religious holidays on the Jewish calendar, Brown said, but one that engenders celebration and optimism.

Brown said Hanukkah, which usually occurs in December and often includes the exchange of cards and gifts, has come to represent an equivalent of sorts to Christmas in the minds of many Christians.

Rabbi Elber said he hopes the Hanukkah Zoom version helps fill a void created by the current coronavirus, which so far has led to the deaths of around 285,000 Americans.

In more than one previous year, Elber said, a Klezmer band was hired to play Eastern European Jewish dance music in the temple for one of the days of Hanukkah.

Weve always had an afternoon party with music and food, he said, adding that the Zoom version is a great way to keep it alive and vibrant.

Elber said invitations to take part in the Hanukkah Zoom are limited to temple members to prevent anyone from hacking in and making anti-Semitic remarks.

He said he conducts all Zoom prayer services from his home as opposed to inside the temple building.

Temple Beth El president Steve Silverman said sharing the holiday remotely is the best alternative we have and a great choice for people to see each other.

Cantor Brown said the only conceivable silver lining in terms of the pandemic, as far as Zoom prayer services is concerned, is that some former congregants who no longer live in the area are able to partake using their home computers.

She cited the examples of one woman in her 90s living in a New Jersey assisted living facility and another elderly woman who resides in Chestnut Hill.

Rabbi Elber said Hanukkah traditionally starts as the moon wanes and concludes with a move towards new light.

Placed in the context of the current pandemic, Elber said that lunar progression is probably an apt metaphor for the much-anticipated arrival of an effective COVID-19 vaccine.

God willing, as they say, and with good science, he said.

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Hanukkah in Fall River Zooming live courtesy of Temple Beth El - Fall River Herald News

Perseverence Vs. Perfection – An Essay on Vayigash – Kabbalah, Chassidism and Jewish Mysticism – Chabad.org

Parshat Vayigash deals primarily with the events surroundingJacobs arrival in Egypt. After many tribulations, Joseph reconciles with hisbrothers, Jacob arrives in Egypt and finally reunites with Joseph, and thestory comes to a close. By the time we reach Parshat Vayechi, we arealready dealing with Jacobs death and his final reckoning with his sons.

Asa rule, the haftarahtraditionally associated with each parshah emphasizes the central elements of that parshah asunderstood by our sages, and in effect constitutes a form of interpretation ofthe entire parshah.Sometimes the connection between the haftarah and parshah is clear and obvious, and sometimes it is soremote that, in order to understand why the sages paired a particular haftarahwith a particular parshah,one must sit down and think. In the case of the haftarah associated with Parshat Noach, for example, the only similarity to the parshahseems to be the appearance of the words the waters of Noah.When there are divergent opinions and customs regarding which haftarah weread as in the cases of Parshat Vayishlachor Parshat Vayeitzei,for example these disputes usually revolve around the question ofwhat the parshahsessential point is.

Theessence of ParshatVayigash would appear to be the descent to Egypt, but the haftarah,which relates Ezekiels prophecy of the stick of Judah and the stick ofEphraim, shifts the focus away from this subject to the meeting, or perhapsclash, of Joseph and Judah. This, according to the haftarah, is the essence ofthe parshah;everything else is ancillary material.

The Joseph-Judah relationship and the points atwhich their paths converge continue throughout history. From the sale of Josephonward, Judah and Joseph constantly interact with each other, and their relationshipcontinues in various forms. Here, in Parshat Vayigash, their interaction is a confrontation,as the Midrash comments, Then Judah went up to him advancingto battle. TheMidrash views this confrontation as a momentous event, adding, For lo, thekings converged thisrefers to Judah and Joseph; they grew angry together thisone was filled with anger for that one, and that one was filled with anger forthis one.This is an epic clash between two kings, one that continues to occur in variousforms throughout history.

Thereare times and places where the Joseph-Judah relationship is one of cooperationand even love. In the battle against Amalek, the leadership of the People ofIsrael consists of Moses, Aaron, and two other people: Chur, a member of the tribe ofJudah, stands by Moses side opposite Aaron, while Joshua, from the tribe ofJoseph, leads the actual war. This connection appears again in the story of thespies, where Joshua and Caleb are the only two spies who refrain fromspreading calumnies about the land.Moses himself is connected by blood to the tribe of Judah (Aaron married thesister of the tribes prince, Nachshonthe son of Aminadav, and Miriam, Chursmother, was married to Caleb the son of Yefuneh). On the other hand,Joshua of the tribe of Joseph is his close disciple.

Thisduality does not end there but continues through the generations. The ShilohTabernacle stood in the territory of Ephraim for over 300 years, whereas theTemple was built in Jerusalem, on the border of the territories of Judah andBenjamin.The dirges of Ezekielfeature the sisters Ohola and Oholiva, who correspond to the kingdoms of Judahand Israel: Ohola is Samaria, and Oholiva is Jerusalem.In the royal house, although Saul is not from a tribe of Joseph, he is adescendant of Josephs mother Rachel, while David is from the tribe of Judah.The encounter between them is one of antagonism, but, as if to balance out thatanimosity, we read of a parallel and opposite relationship: the friendship andlove between Jonathan and David. There is Joshua and there is Caleb; the tribeof Judah and the tribes of Joseph; the Kingdom of Judah and the Kingdom ofIsrael; David and Jonathan. We see that this duality is woven throughout ourhistory, to the point that we ourselves are an example of it: The Jewish peopletoday consists solely of descendants of Judah and Benjamin.

Thiscomplicated relationship between Joseph and Judah, in all its manifestations,continues to persist, and will continue until the end of days: Even oureschatological texts describe a division between the Messiah son of David andthe Messiah son of Joseph.

The meeting of Joseph and Judah in Parshat Vayigashilluminates one aspect of their relationship. On the larger historical plane,Joseph possesses an aspect of glory that Judah lacks, in the real sense and inthe esoteric sense. At their first meeting, members of the tribe of Josephalmost always overshadow members of Judah. Even from birth, Joseph has anadvantage: He is smarter, more handsome, more successful, and more loved. Inthis respect he lives up to his characterization as the sun in his famousdream, in that he is far more lustrous than his peers, while Judah appearsinferior from the very beginning.

Thisparadigm follows here as well. How do they meet? Joseph, unofficially the kingof Egypt, meets with Judah, a peasant shepherd from some remote place. Josephstands there in all his glory, and facing him, Judah went up to him.

What,in comparison to Joseph, does Judah have to offer? What is unique about him? Itappears that Judahs unique point is continuity and endurance. Judahperseveres, as he did when he admitted his responsibility to Tamar, and this isa point that can be observed in the cases of many other members of his tribe.Joseph outshines Judah with respect to glory, but as for perseverance andstaying power and the eternityrefers to Jerusalem Joseph,for all his nobility, does not measure up.

Judahperseveres because he has the advantage of being able to fall, as it says,Though he may fall, he is not utterly cast down.When Judah falls, he is able to get up again. This is Judahs special quality;it is part of his essence.

Thepoint of Judah went up to him is that Judah, in spite of being a person ofminor importance the contrast between his and Josephs appearancemust have been striking nevertheless dares to approach the king. Tosome extent, this evokes the way in which Saul meets with David. Saul is theking, and David is a youth brought in from tending the flock to entertain Saul.

Intrinsicto Joseph and his descendants is a sort of perfection, but this perfection isvery fragile: When something breaks, they are unable to fix it. For Joseph,every situation is all or nothing, whereas Judah is adept at raising himself upagain.

Foran example of this dichotomy, one must look no further than Saul and David.Saul and David both sinned. The difference between them is the following: AfterSaul breaks once, he breaks again a second time and a third time. Though Saulcame from a distinguished family and was considered of greater stature thanall the people acourageous warrior; a humble, modest, and worthy individual; a puresoul when he falls, he is unable to get up. When Saul sins, hereaches a state in which he is ready to die and is also willing to accept theentire punishment he deserves. In contrast, when David sins, he draws newwisdom and maturity from the experience, penning the book of Psalms in itswake. This is quite an accomplishment! King David can sink low, but he canchannel that low point in his life into real spiritual growth. This is somethingthat Joseph, by his very nature, cannot do.

Thisdifference surfaces again when the Kingdom of Israel is divided in two, withthe House of Joseph and the House of Judah going separate ways. Upon readingthe assessment of the midrashim of the characters involved, it is clear whomour sages favored.

Yerovamis an exalted and impressive figure, a man chosen by God to rule over the tentribes of Israel. No matter what we think of him, he is certainly anextraordinary personality, as demonstrated by a series of talmudic anecdotes:He is capable of rebuking King Solomon when the latter is at the height of hisglory. When Yerovam is together with Achiyahthe Shilonite, all the wise men are like the grass of the field in comparisonwith them, andGod says to Yerovam, Repent, and then I and you and the son of Jesse willstroll together in the Garden of Eden.

FacingYerovam is Rechavam.Who is Rechavam?On the whole, he is a man who is a bit confused, who does not know what to doexactly with the fairly large kingdom that he inherited and which, throughill-advised harshness and imprudent softness, he manages to lose. Besides this,we are told little of Rechavam.

Nevertheless,Yerovam who certainly was a great man and a far greater scholarthan Rechavam isamong those who have no share in the World to Come. He sinned and caused othersto sin, and there is no way to atone for this. Rechavam may not have been arighteous king or an especially significant king, but he carried on the line ofthe House of David. No royal line of the kings of Joseph manages to last morethan a few generations. By contrast, the kings of the House ofDavid who certainly count some wicked men in their number areable to build a stable dynasty, and are able, ultimately, to persevere.

Elishab. Avuyah, the tannaitic apostate known as Acher (literally, Other), wassimilar to Yerovam in this sense. He was perhaps the most brilliant man of hisgeneration and was younger than all the other scholars with whom he wouldconfer. According to his own account,Rabbi Yehoshua and Rabbi Eliezer attended his circumcision; thus, they werealready scholars when he was born. But Elisha b. Avuyah could not toleratea world that lacked perfection, and when he discovers that there are problemsin the world, he begins to fall apart. And when he falls apart, he cannotrecover from the fall.

Thisconception of perfection is reflected in a saying of his: One who learns whenyoung, to what may he be compared? To ink written on fresh paper. But one wholearns when old, to what may he be compared? To ink written on paper that hasbeen erased.Elisha b. Avuyah does not want to write on erased paper; he wants ink writtenon fresh paper. He is saying and this is part of hispersonality that since he has been erased once, he cannot rewritehimself. By contrast, Rabbi Akiva is like Judah, a peasant from anundistinguished family. Unlike Elisha b. Avuya, who came from one of theprominent families of Jerusalem, Rabbi Akiva was the son of converts.Throughout his life, Rabbi Akiva broke not just once but several times,including during difficult events in his personal life, yet he always overcamehis setbacks.

Joseph was a true tzaddik. Sometimes thisidentity is apparent in a persons character from birth, and it is immediatelyclear that this person is innately good. There is a type of personality forwhom perfection is innate. Jonathan, Sauls son, seems to fit thischaracterization he is a person with no apparent defects.

Letus note, however, that such a person a man who bears an aspect ofperfection by his very nature, who was born with all the great gifts and whoexercises them in perfect fashion must be judged by his ability toremain at this level. Possessing all the virtues is not enough if he is unableto rectify himself the moment he becomes flawed.

In nature, too, there are structures that do not reachperfection by way of development but, rather, emerge perfect from the outset.The Talmudmentions the possibility of using an egg to support the leg of a bed. Thistalmudic statement is strange and surprising. After all, even if this werepossible, who would use an egg to support the leg of a bed? But the truth isthat from a physical standpoint, an egg is one of the most perfect structuresin existence. The only problem is that an eggs strength depends on itscomplete integrity. It is like a dome: The moment one stone falls, the wholestructure collapses. This is often the nature of this kind of perfection: Itcan last only as long as there is no flaw.

Inthis sense as is evident from their interaction before and afterthis point the relationship of Joseph and Judah is that of a tzaddik anda baal teshuva.The story of Judah and Tamar compared to the story of Joseph and Potifars wifeis a striking example of this relationship.

Judahscharacter seems to deteriorate. He sells Joseph, which is a particularlydespicable act. His conduct with Tamar demonstrates a moral deficiency as well.Nevertheless, he is also capable of confronting Joseph Judah wentup to him. Here is a person who has quite a few matters on his conscience andan unsavory past. We might have expected him to sit quietly on the sidelines,but as we see, he takes action instead.

Judahnot only puts his life on the line but is also willing to face up to his pastactions. The wide gulf between those actions and his present conduct isprecisely what defines Judahs essence. The Midrashcomments that Joseph attempted rightfully to silenceJudah, asking him, Why are you speaking up? You are neither the eldest nor thefirstborn. So what are you doing? Let your eldest brother Reuben speak. Why doyou even have the right to open your mouth? Yet Judah, despite all hisbaggage, rises anew, ready to come to grips with whatever he must face. That isJudahs strength. By contrast, Joseph by nature and as a matter ofprinciple cannot change, cannot be flexible. He is a perfectionist,and this is precisely what breaks him.

TheTalmudrecounts an interesting conversation between Elisha b. Avuyah and Rabbi Meir.Elisha b. Avuyah asks Rabbi Meir to interpret the verse, Gold and glass cannotmatch its value, nor can vessels of fine gold be exchanged for it.Rabbi Meir responds, This refers to Torah matters, which, like vessels ofgold, are hard to acquire, but like vessels of glass are easily lost. Elishab. Avuyah says to him, Rabbi Akiva, your master, did not interpret that way,but, rather, Both vessels of gold and vessels of glass, if broken, can berepaired. One can melt them and form them anew. But there are vessels such as those of clay, mother of pearl, or even diamond that, afterbeing broken, remain forever broken. One cannot do anything about it; thedefect remains a defect.

Weread in MegillatEsther, But Mordechai neither bowed down nor prostrated himself.On the one hand, this conduct reflects his strength and glory; but on the otherhand, it gets him into trouble: According to the Talmud,the Jews became furious with him for not acquiescing to Hamans demands. Whydid you get us into all of this trouble? they cried. Bow down! Mordechai iscast in the same mold as his ancestors Saul and Joseph before him. He is calledMordechai the tzaddik,and tzaddikimoften cannot abide even the slightest flaw. Mordechais essential naturerequires that he be perfect.

Beforegoing out to his last battle, Saul knows that he and his sons are going to die,and he does not care. An aspect of strength and idealism accompanies this manthroughout his life even at his fall. Just like Elisha b. Avuyah,Saul does not act in half measures; if his flaws cannot be correctedcompletely, then he does not want them corrected at all. He aims for thehighest heights, but if he cannot achieve this, he will consign himself to thelowest depths. To go halfway is not an option.

Bycontrast, for someone like Judah the true baal teshuva theexistence of flaws is intrinsic to him and to his personality. If he did nothave flaws, he would not be who he is. The baal teshuva thrives on hisability to deconstruct his personality in order to reshape it in another form,to make changes within himself.

Judahbegins entirely from below. Like David, he comes from following the flock;he begins from nothing. Judah is neither the firstborn nor the most physicallyimposing of Jacobs children. However, he prevailed over his brothers (I Chr. 5:2), and hecontinuously perseveres, generation after generation.

Joshua and Caleb seem similar, to a large degree.However, though the Talmud likens Joshua to Moses, saying, Moses countenancewas like that of the sun; Joshuas countenance was like that of the moon, Joshua hadno children. Caleb had a son and a brother he had successors,generation after generation. Not all of his descendants were important orsignificant people, and most certainly did not measure up to his eminence, butCalebs essence lived on. When Joshua died, however, only a tombstone remained.After the tribes of Joseph were smashed and exiled, they did not return home.We who are basically the Kingdom of Judah had our firstTemple destroyed, but we built the Second Temple. We were exiled again for aperiod of time, but once again, we are returning.

WhereverJudah and Joseph interact, it is a meeting between perfection and adaptability.Throughout history, Joseph represents splendor, even heroism. In contrast,Judah is flawed and beleaguered, beset with difficulties; but in the end, Judahalways prevails.

At the end of the parshah, there is a sectionthat the commentators discuss extensively, even though it seems to have littleto do with the main theme of the parshah, and is connected to a different aspectof the relationship between Judah and Joseph.

Theentire final section of Parshat Vayigash is the story of how Joseph handlesEgyptian politics for Pharaoh and how he governs the Egyptians. That Joseph wasa powerful ruler over the entire land has already been stated, but here we finda whole story about how Joseph interacts with the Egyptians.

Shortlybefore this story, the Torah states, And he [Jacob] sent Judah before him untoJoseph, to show the way before him unto Goshen.Where do Judah and Joseph stand at this juncture?

Incontrast to Judah, Joseph is practically a king. He speaks seventy languages,while Judah no doubt stammers in the only language he knows. But that is notthe point. Here we see that Joseph acts not only in his own interest; rather,he tries to rectify the world. Joseph endeavors on behalf of the entire countryand puts it back on its feet. While Joseph is saving the country, Judah bringsthe family to the land of Goshen, where they organize themselves in their ownmatters. While Joseph is engaged in a great undertaking, Judah deals with thesmall matters: his flock, his herd, and the question of how to support thefamily.

Theinterpretation by our sagesthat Jacob sent Judah in order to establish a house of study does not affectthe analysis. The same conclusion emerges: Joseph is not just the mostsuccessful son in his family. He is a man who concerns himself with the wholeworld, while Judah concerns himself with parochial Jewish pursuits. WhereasJoseph is universal, Judah is only a Jew, engaging in his own pursuits and hisown matters.

Onthe surface it appears that Joseph, the man of the world, is the hero of thisnarrative, while Judah is of minor importance. Precisely here, the haftarahplays a crucial role, presenting the differences in the nature and character ofJudah and Joseph as fundamental distinctions between two parallel worlds. Whenthe Judah-Joseph duality is viewed under a different light, as it is in the haftarah,we see the world of Joseph who transcends his own individuality andrepresents a whole way of being and a world of Judah, whose essenceis that he begins from below, from crisis, from distress, and from the minutiaeof life.

WhatJoseph does almost instantly takes Judah several generations to accomplish.Even when Judah builds, the building is not straight; his progress ischaracterized by ups and downs. But which is the ideal path, the worldview thatwe should adopt and strive for? Neither the book of Genesis nor the Torah as awhole presents a clear answer to this question.

WhenJacob blesses his sons before his death and gives Judah and Joseph the biggestand most significant blessings, they are on equal ground, one facing the other.Evident in the blessings to Joseph is not just greater love for this son; theyare blessings of tremendous scope Jacob grants him heaven andearth: May your fathers blessing add to the blessing of my parents, to theutmost bounds of the everlasting hills. May they rest on Josephs head, on thebrow of the elect of his brothers.He gives him everything that can possibly be given. Correspondingly, Judahreceives eternity: The scepter shall not depart from Judah, nor the rulersstaff from between his feet.Joseph is given grandeur, while Judah is given eternity.

Theconclusion is not found in this parshah, nor in the book of Genesis, nor anywhere in theentire Torah. The final reckoning is that of the Messiah: Who will be the trueMessiah? Since this reckoning moves back and forth over the generations, it isclear that Joseph and Judah are equals: It is the ultimate conflict between theperfect and the imperfect, between those who begin with a stacked deck andthose who forge themselves.

The haftarah presents Judah and Joseph as two branches, andthe conflict between them is not personal but, rather, a conflict betweenessential natures. It is very difficult for them to join together, because theyare two different character types that cannot be integrated.

Thehaftarahconcludes that in this disagreement, although from time to time the scales tipto the stick of Judah or the stick of Joseph, it is impossible to truly favorone side or the other. According to the haftarah, ideally the twoaspects should be able to work together, as the Likkutei Torah writesregarding the verse, We will add circlets of gold to your points of silver.

Inall the texts that deal with this subject, it is clear that there will be nosolution to this question until the end of days. This conflict, like thedispute for the sake of Heaven of Shammai and Hillel,will ultimately endure.

Whenwe say that these two aspects should go together, the meaning is not that theyshould be joined together like two planks, forcing each to adapt to the natureof the other. When the stick of Judah and the stick of Joseph join together,they should each exist independently, but side by side, in the perfect harmonyof a string quartet. Judah and Joseph represent two different elements, each ofwhich retains its distinctness. The inevitable internal conflict in thiscoexistence is the very thing that creates the beauty.

InJosephs case, there is an element of great tragedy. People who possess thecharacter traits of Joseph are incomparable in their splendor and virtualperfection. They are radiant suns, but they have no way of recovering from afall. Must it always be that those of us who approach closest to perfection arealso the most fragile among us? Will the spiritual descendants of Joseph neverbe able to lift themselves up and repair themselves?

Apparently,until the end of time, these two types will remain: one who is characterized bywholeness and perfection, and one who is characterized by fault and repair; onewho draws his strength from his perfection, and the other, from the power ofrenewal. These two will never completely unite, but together they comprise thetension that makes our lives so vibrant. We live between Judah and Joseph, andwhen the two elements work in perfect tandem, the symphony of life is formed.

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Perseverence Vs. Perfection - An Essay on Vayigash - Kabbalah, Chassidism and Jewish Mysticism - Chabad.org

You Take Christmas, I’ll Take Hanukkah | Michael Harvey | The Blogs – The Times of Israel

An unfortunate side-effect of Hanukkah approaching is the all too familiar flurry of posts by Christians on social media which include posting Hanukkah Menorahs with Christian messages, adding Yeshua and other messianic themes to Hanukkah items, and articles about why Christians should also celebrate the festival of lights. Regarding the latter, the most notable arguments from Christians is their idea of 400 years of silence, summed up perfectly by a tweet and blogpost authored by Michelle Van Loon:

Ive heard preachers say there were 400 years of silence between the last Old Testament prophet and the advent of Jesus as recorded in the N.T. gospels. Chanukah, which begins this Thursday at sundown, reminds us that this is stinkin thinkin.

Van Loon surmises, as do many Christians, that the salvation narrative is that and then there was 400 years of silence from God between the conclusion of the Old Testament prophet Malachis ministry until the birth of Jesus.

Van Loon argues that the silence was actually broken by the story of Hanukkah, within the books of Maccabees and discussed later in John10:22. However, Van Loon makes a critical error, as do any Christians that embrace this salvation narrative. The distinction between the Hebrew Bible (Tanakh) and Old Testament is paramount, and lost among far too many of our Christian colleagues. Straight to the point, Malachi is not the last book of the Hebrew Bible. Indeed, the final books of the Tanakh are 1st and 2nd Chronicles. When the Old Testament was translated from a Hebrew manuscript to Greek, the Church leaders rearranged the books of the Bible to fit their theological message, meaning that the prophets were moved to the end to create a smooth transition to their new prophet, Jesus. However, rearranging books does not change history. If we suppose that Malachi was written sometime in the 5th century BCE, and that Jesus was born in beginning of the 1st century CE, that does leave roughly 600 years of silence. Except, of course, that a great deal occurred between the 5th century BCE and the 1st century CE, including Ezra, Nehemiah, Esther, and Daniel, to name a few.

While it is also true that the books of Maccabees were written in between these years of silence, the book itself carries with it no stories of miracles, most notably the miracle of the oil lasting 8 days. The imagery of the Hanukkiah, the Hanukkah menorah, was invented by the sages of the Talmud, Shabbat 21b, as the story of Hanukkah within Maccabees (a book not included in the Hebrew Bible canon) was not Godly enough. One should then remember that the Talmud was deemed anti-Christian and burned by Christians after the 5th century. It seems questionable, then, why Christians would seek to embrace a story written in a book they condemn, in order to connect to a story about Jews fighting against assimilation.

In this holiday season when Christmas is all anyone can see, with Hanukkah nativity scenes, Hanukkah Christmas ornaments, messianic invasions and co-opting, it would be wonderful if Christians could focus on their holiday of joy, Christmas, rather than our minor holiday of Hanukkah. The story of the rebellion against the Seleucids and the victory of the Hasmoneans has nothing to do with Jesus, Christmas, or prophets. It is yet another story of Jews fighting off those who would seek to convert us. Unfortunately, the irony is lost upon the Christians who wish to take our side and find themselves in the story of the Maccabees, considering the first 1600 years of Christianitys existence was filled with genocide, torture, forced conversions, and exile for Jews.

For all these reasons, and more, I urge our Christian friends to just let Hanukkah be. You take Christmas, well take Hanukkah. Theres plenty of presents and food to go around.

Rabbi Michael Harvey was ordained by the Hebrew Union College Jewish Institute of Religion (HUC-JIR) in 2015, and earned a Masters degree in Hebrew Letters from Hebrew Union College Jewish Institute of Religion and a Bachelors degree in psychology from Boston University. Enrolled at Spertus Institute for Jewish Learning and Leadership, within the Doctor of Science in Jewish Studies program. Founder of "Teach Me Judaism": educational and animated Jewish lessons on scholarship: https://www.youtube.com/channel/UC4vNAB0lVE4munW_znGdEtQ

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You Take Christmas, I'll Take Hanukkah | Michael Harvey | The Blogs - The Times of Israel

All up in lights – The River Reporter

By RABBI LAWRENCE S. ZIERLER

According to many historical sources, Chanukah represents the first battle for religious freedom after the Syrian Greeks tried to deny the small second Judean commonwealth its rights to practice and uphold Jewish life. This culminated in the success of the Maccabean military campaign in 168 BCE.

As part of restoring the sanctity of the Holy Temple in Jerusalem, which had been defiled by the enemy forces, the menorah (a seven-branched candelabra, a central religious symbol of that religious sanctuary) was rekindled with a remaining small cruse of sanctified oil. While appearing to be sufficient for only one day, it miraculously burned for eight, long enough to prepare more during the succeeding eight days of the temples rededication.

This then poses the question as to why on Chanukah the Jewish people light an eight-branched menorah, the Chanukiah, instead of the traditional seven-branched one. One Rabbinic source notes that, after entering the destroyed holy space and reclaiming its sanctity, the Jewish people celebrated with a torch-lit procession using eight iron spears that were found on the Temple grounds. Implements of war were converted into symbols of spiritual strength and light. This custom prevailed until the destruction of the second temple in 70 CE, after which the Jewish people would experience a 2,000-year period of exile from their homeland. Living among cultures often hostile to public religious expression, the Jewish people reduced and compacted the torch-lit parade of the past into a home-based ritual of lighting, using a much smaller but symbolic eight-branched menorah. Hence the custom and ritual that we are familiar with today.

In the principal text on this observancefound in the Talmud, tractate Shabbat 21bthe Rabbis debate the correct manner in which to light the Chanukiah during the eight-day holiday. The School of Shammai maintains that it should be lit in descending order, beginning with eight lights on the first night and decreasing by one on the subsequent seven days. The School of Hillel asserts that it be lit in ascending orderin Hebrew, moseif vholaychbeginning with one and adding one each day until there are eight lights aglow on the final day of the festival. The latter opinion prevailed and thus became the normative practice that still endures. This is also in keeping with the Jewish spiritual and legal concept that, in acts of holiness, we must strive to add to their measure. We endeavor to raise ourselves to greater spiritual heights and ritual holiness. We are challenged to increase our levels of cultural and social growth.

The implications of such an approach are no less relevant and compelling today than they were in Talmudic times when this ruling was made. In these trying and troubling times, when darkness abounds on account of any number of social illsnot the least of which is the current pandemic and its challenging demands on our global societythe concept of increasing growth in goodness is all the more beckoning and necessary. In one sense, such thinking might be seen as counterintuitive. After all, so many of our national and cultural celebrations begin on a high note and then diminish and disappearenjoyed in the moment before leaving us bereft of that spirit and excitement, but briefly experienced.

Instead, we might be better served by an attitude and worldview that can take a small light or ember and increase its strength and impact on life. The call to service and commitment to the wellbeing of society begins with simple steps and small acts of kindness. The concept of social justice and communal concern should be seen as a work in progress. The belief in a better world becomes more possible when we look upon it as a process. It is not a zero-sum game but rather an aspirational approach that celebrates possibilities even amid what could otherwise be social blindness and human darkness.

The small flask of oil that lasted for eight days instead of the anticipated one was discovered by an unidentified, anonymous Kohein, or priest, serving in the temple. His willingness to light the lamp despite a paucity of fuel speaks to an awareness that improvement, healing and help need not wait for ideal circumstances to occur but can take root in smaller efforts that can and will grow over time. Each of us can be moseif vholaych and bring greater light to life, hope and encouragement to those who hurt, as we step out of what are too often crippling comfort zones and away from our limited horizons.

Chanukahs message through the manner of the Chanukiahs kindling is to start small but think big. It encourages an expansiveness of heart and greatness of spirit. According to Jewish mystical thought, the number seven represents nature while eight stands for that which is beyond the usual and customary.

So, we start with one small light and add each day to its warmth and radiance. Instead of dwindling down in devotion and burning out of betterment, we build on our base. Perhaps these sentiments can best be captured in the simple but often ignored lesson that life is best experienced in tending to the fire rather than worshipping the ashes. May growth in goodness shine forth from our ever-increasing lamps of love for life and liberty, generously shared and nobly experienced.

Rabbi Lawrence S. Zierler is the president and CEO of Sayva Associates, an elder-care practice based in Sullivan County. He has served as a pulpit rabbi, hospital and hospice chaplain, Jewish educator and communal executive.

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All up in lights - The River Reporter