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Monthly Archives: August 2021
Letters: Anti-vaxxers should reject COVID-19 care; Governors hypocritical on freedom of choice; Crowds at L… – Honolulu Star-Advertiser
Posted: August 16, 2021 at 1:50 pm
Mahalo for supporting Honolulu Star-Advertiser. Enjoy this free story!
Anti-vaxxers should reject COVID-19 care
In response to the 200 demonstrators who view the vaccine-or-test mandate as an infringement on personal freedom (Vaccine-or-test mandates in Hawaii spur protest rally, Star-Advertiser, Aug. 10): I love your rally cry, Its our body, Its our choice, and especially, Live free or die.
So when you contract the COVID-19 delta variant, please do just that. Stay home and gasp for air. Embrace your freedom. Do not go to the hospital, burden our health care system or become a slave to the pharmaceutical industry that could save your life. You want natural immunity? Looks like you prefer natural selection.
Deborah Luckett
Waialae-Kahala
Governors hypocritical on freedom of choice
When anti-vaxxers claim, My body, my choice, how many also would ban birth control and abortions? Those people only expose their hypocrisy.
We see this on the national scale when governors say they wont force vaccinations and masking to preserve freedom of choice, but are willing to ban masking and vaccinations using the same reason. This is insanity.
Cyrus Won
Wilhelmina Rise
Trim weeds near canal along Kalakaua Avenue
With hurricane season here, its sad to see the neglect on cutting the grass and weeds along the canal that runs parallel to Kalakaua Avenue between King and Philip streets.
Years ago that canal overflowed when it rained for more than 30 days, and the grass was low. Today it is the same height as the sidewalk and you cant see the riverbed. Can that be cleared before a disaster arises and floods those living next to it?
Kekoa McGuire
McCully-Moiliili
Crowds at Lanikai Beach driving out the locals
Build another road in and out and a parking lot in Lanikai (Protect access to Hawaiis trails, beaches, Star-Advertiser, Island Voices, Aug. 4)?
Already Lanikai Beach is so full of tourist groups that some residents dont even swim there when the water gets too murky.
These reckless suggestions are beyond ridiculous. We need to control access to that beach, not encourage it.
Marcia Del Mar
Kailua
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Freedom of Information request on the ages of people who have died within 28 days of receiving the COVID-19 vaccine (FOI 21-532) – GOV.UK
Posted: at 1:50 pm
17th June 2021FOI 21/532
Dear
Thank you for your email dated 19 th May 2021, where you asked for the following:
given that 1,143 people have died from the vaccine can this information be put into a table format which shows the ages of the people that have died after receiving the COVID Vaccine within 28 days.
The MHRA intends to publish all suspected reactions reported in association with available COVID-19 vaccines in an interactive format as interactive Drug Analysis Profiles (iDAPs), along with our ADR summary that is published each week. The use of iDAPs will enable users to view the data by categories of their choice such as age, sex and seriousness of reports. Users will also be able to download the data tables in CSV format.
As we plan to publish the data, we consider that your request is covered by Section 22 of the Freedom of Information Act (information intended for future publication) and the information you have asked for is therefore exempt from disclosure.
Section 22 is a qualified exemption which means we have considered whether there is a greater public interest in releasing the information requested or withholding it. We recognise there is strong interest in seeing this data and accept it should not be withheld however wish to publish this information alongside appropriate context and assessment.
We will send you a link to the iDAPs once they are published.
I hope the information provided is helpful, but if you are dissatisfied with the handling of your request, you have the right to ask for an internal review. Internal review requests should be submitted within two months of the date of this response; and can be addressed to this email address.
Yours sincerely,
FOI Team, Vigilance and Risk Management of Medicines Division
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Freedom to dispose of property by will – Cyprus Mail
Posted: at 1:50 pm
Siblings are not considered heirs when property disposed of by will
The freedom of a person to dispose of their property by will is subject to a restriction concerning the statutory portion to protect family and close relatives. The disposable portion is stated in article 41 of the Wills and Succession Law, Cap.195, and the testator can only dispose a quarter of the net value of their estate when they have a spouse, child, or grandchild, or half of the net value when they have a spouse, father or mother but no child. The testator can dispose of their entire property when they have no spouse, child, father or mother.
If a testator disposes of their property by will in a way that exceeds the disposable portion, the will is valid but the portion will be reduced and abated accordingly. If a testator, only has a spouse, they can leave all property to the spouse. Siblings are not considered heirs.
These issues are analysed in a judgment issued by the supreme court on July 20. The case concerned a brother, who appealed against the judgment of the court of first instance not recognising him as an heir of his deceased brother, who had left a will. The testator died leaving his property to his mother, siblings, nieces and nephews (children of his brother who had predeceased him). The appellant argued that the will was valid as to the disposable portion provided by law, ie half of the net value of the estate, and that he was a lawful heir for the other half, as their mother was alive when the testator passed away. The mother, however, had renounced her inheritance right in favour of the legatees mentioned in the will.
The supreme court held that article 41 of the law establishes two classes of compulsory succession. In the first belong the descendants and in the second the parents who become necessary heirs when there are no descendants, while the spouse is always a necessary heir. Siblings are not included. The disposable portion, as the court stated, is limited to narrow kinship frameworks, with its percentage increasing and conversely limiting the power of disposal, depending on how close the dependency is expected to be. Outside of these narrow frameworks, there is no disposable portion, since, if the testator does not leave a spouse, descendants or parents, they can freely dispose of all his estate.
The deceased, according to the judgment of the court, disposed the whole of his estate while there was a restriction in favour of the mother under article 41. Violation of such a restriction does not invalidate the will, but the disposal in excess is reduced and abated accordingly. The court raised the question of whether the statutory portion of the mother, a right which she did not exercise, is extinguished due to her renunciation, or is retained and can be exercised by the siblings, who together with the mother belong to the second class of the intestate succession. It is a matter of interpretation and the law first recognises the power of free disposal of property as a right and choice of the testator. This freedom is limited to the extent necessary to protect and support the family in the strict sense, to which the siblings do not belong. This is the general spirit.
The court concluded that if the mother had died before her son, he could dispose his estate without any restrictions and therefore the statutory portion concerned only the mother. Since the mother renounced this protection from the law, the statutory portion lost its meaning and purpose. The fact that the brother could be an intestate heir does not make him a necessary heir and the supreme court dismissed his appeal.
George Coucounis is a lawyer practicing in Larnaca and founder of George Coucounis LLC, Advocates & Legal Consultants, email: [emailprotected] `
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A Muslim freedom fighter who was dead against partition – The Hindu
Posted: at 1:50 pm
It was the time when Hindus and Muslims joined hands to fight for Indias freedom, and Darul Uloom at Deoband in Uttar Pradesh and scholars of the Islamic seminary played a vital role.
So much so that those who opposed the strong anti-partition stand of celebrated freedom fighter Maulana Hussain Ahmed Madani, who taught hadith (tradition of Prophet Muhammad) at the institution, termed it anti-Muslim, and even sought a rescinding of a grant to the seminary from the State of Hyderabad.
Documents preserved at the Telangana State Archives and Research Institute reveal that on August 22, 1938, one G.H. Siddiqui from Bijnore had complained to Prime Minister of Hyderabad, Sir Akbar Hydari, saying that Maulana Madani had unfurled a Tricolour atop his allotted quarters. He then proceeded to describe the seminary as an institution which has now become a political centre of anti-Muslim religious propaganda and is now, no more an institution to give pure Islamic education. He then sought to know whether it would be possible to briefly stop the annual grant to teach a lesson to the staff.
Sir Hydaris handwritten note, polite in tone and tenor, found its way to the Vice Chancellor of the seminary, Maulana Shabbir Ahmed Usmani, another celebrated Islamic scholar, to know whether this was true, even as he requested him to investigate the matter.
In his response, Maulana Usmani said that not only was the incident true, but the small flag that was once atop the quarters was replaced by a much larger one. The maulana, whose political leanings were diametrically opposed to those of Maulana Madani, supported the creation of Pakistan and eventually moved there. He had pointed out that the incident had happened in his absence. While Maulana Madanis office had responded to inquiries, he himself had not.
The letter shows that there was not much that Maulana Usmani could do. In the letter he writes, Esteemed sir, you may remember that as I have previously informed you that 10 or 11 years ago, when my predecessors appointed the maulana as principal of the institution, they had accepted all his conditions, that his political activities and leanings would not be restricted.
Academic and author Shamsul Islam, in his book Muslims Against the Partition of India, writes that Maulana Madani, who was fiercely against partition, was famous for saying in 1937, nearly a year before the incident as mentioned in the letter to Sir Hydari, that nations are based on homelands, not religion.
Speaking to The Hindu, noted cleric and president of Jamiat-e-Ulama Hind (Arshad Madani group) Maulana Arshad Madani, who is the freedom fighters son, opined that the staunch opposition to partition was a result of foresight, and conviction in peaceful coexistence of communities.
He was of the strong opinion that partition would not auger well for Muslims in India and Hindus in Pakistan. He believed that for 1,300 years, both communities lived next to each other without problems. We saw what happened after partition. He was imprisoned for a total of nine years, including in Sabarmati jail, and in Matla, he said.
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A Muslim freedom fighter who was dead against partition - The Hindu
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Freedom of Information request on cases of thromboembolic events with concurrent low platelets (FOI 21-554) – GOV.UK
Posted: at 1:50 pm
18th June 2021FOI 21/554
Dear
Thank you for your Freedom of Information (FOI) request dated 20th May 2021, where you requested the following:
You write in the paragraph Thrombo-embolic events with concurrent low platelets that
Fifteen cases have been reported after a second dose, out of 9.0 million second doses.
Could you please specify a bit further on these fifteen cases: ages, gender, and fatality? Since the UK real world data are closely followed, a better understanding of risks of the second dose is of great importance for countries like The Netherlands.
We can confirm that we do hold this information however as we intend to publish the data, we consider that your request is covered by Section 22 of the Freedom of Information Act (information intended for future publication) and the information you have asked for is therefore exempt from disclosure.
Section 22 is a qualified exemption which means we have considered whether there is a greater public interest in releasing the information requested or withholding it. We recognise there is strong interest in seeing this data and accept it should not be withheld however wish to publish this information alongside appropriate context and assessment.
I hope the information provided is helpful, but if you are dissatisfied with the handling of your request, you have the right to ask for an internal review. Internal review requests should be submitted within two months of the date of this response; and can be addressed to this email address.
Yours sincerely,
FOI Team, Vigilance and Risk Management of Medicines Division
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Ilona Royce Smithkin, Improbable Muse in Fashion and Art, Dies at 101 – The New York Times
Posted: at 1:49 pm
Ilona Royce Smithkin, who as an orange-haired nonagenarian with matching two-inch eyelashes caught fire in the world of fashion, starring in a documentary film and joining fashion campaigns for brands like Coach, while flinging embers into many other fields as a muse for photographers, filmmakers and entertainers a joyous persona that took a lifetime to build after a grim childhood died on Aug. 1 at her home in Provincetown, Mass. She was 101.
The death was confirmed by Melinda Levy, a longtime friend and a trustee of her estate.
Ms. Smithkins rise to fame began with a rumor.
In 2010, the photographer Ari Seth Cohen, who created Advanced Style a blog devoted to the style of women over 60 that later became a book series and a movie on the same topic heard from a friend about a magical woman with fiery red hair and the longest eyelashes anyone had ever seen. He staked out a store she was said to visit.
Not long after, he spotted a woman on the street in the West Village of Manhattan who was about 4 feet 9 inches tall and wore hand-painted sneakers, matching baby blue clothes and diamond-studded sunglasses, with eyelashes poking out. It was her.
Mr. Cohen asked to take Ms. Smithkins photograph. She exclaimed, Of course, and kicked a leg in the air.
I instantly fell in love, Mr. Cohen said in a phone interview.
He began visiting Ms. Smithkins fourth-floor West Village walk-up, a tiny studio so crammed with fabrics, handbags, paintings, magazines and hats that the door could not fully open. Ms. Smithkin served coffee or vodka the only two things I know how to make, she explained and described how she fabricated her own caftans and turned objects like letter organizers and typewriter springs into jewelry.
Without any intent to make a movie, Mr. Cohen and a friend, Lina Plioplyte, began filming their conversations with Ms. Smithkin. That became, in 2014, a documentary, Advanced Style, focused on some of the blogs principal recurring characters.
In the movie, Ms. Smithkin, a painter by profession, combined arresting personal disclosures with slapstick comedy. I came into my own about maybe 10, 12, 13 years ago, she said, although she was 94 when it was released. She joined a nonagenarian friend, whom she said suffered from memory loss, to sing as a duet You Make Me Feel So Young.
I dont think Advanced Style would have been a fraction of what it is without Ilona, Mr. Cohen said. She brought it a depth. She was the star.
Ms. Smithkin started modeling, appearing in campaigns for eyewear by Karen Walker and clothes by Mara Hoffman. She was labeled a 92-year-old style legend by The New York Posts Page Six, which described her dancing at the Jane Hotel in the West Village without noticing that her scarf had caught fire from a nearby candle. Another partygoer doused the flames with champagne.
To those boogieing at the Jane Hotel, Ms. Smithkin might have seemed a figure from vaudeville, her flamboyant get-up amusing enough for a turn in the spotlight. But she had a stable of mentees, consisting largely of artists, who knew better, said one of them, the actor Erik Liberman.
She noticed who was pulled in by the color and light, and who wanted to understand the source of the color and light, Mr. Liberman said. For those who sought deeper conversation, off came the hats, the fabulous scarves and eventually even the eyelashes.
Mr. Liberman often showed up at Ms. Smithkins studio at a moments notice to take naps between Broadway performances. When, as an aspiring actor in his late 20s, he began spending time with Ms. Smithkin, he brought along notebooks to record what she said. She instructed him to take his own creative powers seriously, rather than view acting as a form of subservience to someone elses vision.
That altered the entire course particularly of my young career, Mr. Liberman said.
Ms. Smithkin was born Ilona Rosenkranz on March 27, 1920. Her father, Mordko, was an engineer; her mother, Frida (Lubinski) Rosenkranz, was a homemaker.
That information comes from immigration documents. In April 1938, the family moved from Berlin, where Ilona had grown up, to New York. They listed their race as Hebrew.
As an adult, Ms. Smithkin avoided discussing her background, saying when prompted that she had few recollections. But in a 2004 documentary about her, Ilona, Upstairs, she attributed the way her head shook sometimes involuntarily to experiences she had as an 11-year-old when the Nazis began their rise to power.
Its not Alzheimers, its not Parkinsons, she said of her shaking. That is that terrible, repressed fear.
In the United States, her parents Anglicized their names to Max and Frieda, and the family surname became Royce.
According to Ilonas early-1940s petition for naturalization as a citizen, she was born in Berlin, but she later said that she had been born in Poland. She began making art when she was about 5, and she studied at the Reimann School of Art and Design in Berlin, the Royal Academy of Fine Arts in Antwerp, Belgium, and the Art Students League in New York.
A year after immigrating, when she was 19, Ilona married Irving Smithkin, a linotype operator. He died fighting in World War II and was buried in Italy.
Ms. Smithkin painted and made a living as a milliner, a factory worker, a painter of glass lantern shades and a movie theater usher. She moved into her West Village studio in 1947.
In the 1960s and 70s, she began teaching art classes in Kentucky and South Carolina, traveling to small towns and using church basements and funeral parlors as classrooms. In 1975, she began holding painting classes on the South Carolina Educational Television Network.
When she was not on the road, Ms. Smithkin split her time between the West Village and Provincetown. She met and made portraits of writers like Tennessee Williams, Eugene ONeill and Ayn Rand.
In interviews, Ms. Smithkin referred to having a revelation and finally becoming her authentic self around the age of 80, roughly the same time she started performing songs by Marlene Dietrich and dith Piaf in Provincetown and at New York venues like Joes Pub. She would wear stilettos, stockings and a revealing dress, and until she had hip surgery in her mid-80s, she finished every show by doing a split.
By her own admission, she did not have much of a voice but neither, she said, did Dietrich.
Ms. Smithkin leaves no immediate survivors, but she did develop a ritual for marking someone as part of her inner circle.
You entered her studio and sat on a chair next to her bed. She studied your face. She selected a pencil. Then, for about 20 minutes, you held still while she drew a portrait of one of your eyes.
You talk; I want to hear about you, she would say while drawing, according to Insomniac City, a memoir by the photographer Bill Hayes in which he described sitting for an eye portrait. At this moment, you are the most important person in the world.
It was, Mr. Liberman said, a spiritual experience.
She grew preternaturally still, and her observance plumbed the depths of who you were, he added. She could evoke the entire cosmos of someones being through the microcosm of their eye.
Alain Delaqurire contributed research.
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Ilona Royce Smithkin, Improbable Muse in Fashion and Art, Dies at 101 - The New York Times
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Readers Rush to Defend Kate Clanchy’s Racist Book at the Expense of People of Color – The Mary Sue
Posted: at 1:49 pm
Amid the thunderous praise for Kate Clanchys 2019 book Some Kids I Taught and What They Taught Me, there were also growing concerns about racist, fatphobic, and ableist descriptions of her past students. The award-winning memoir documents Clanchys thirty years as a (white) educator, emphasizing the need to support multicultural classrooms.
On that premise alone, this book should have been more critically examined. It already has a faint whiff of white saviorism and imperial gaze, and that is before getting into the word choice that started the discourse on it.
As the book got into more hands, reviews on websites such as Twitter, Goodreads, The Storygraph, and more began to point out the problematic to outright offensive ways of talking about the students. Clanchy not only denied the quotes that came from her book but asked Twitter users to flag the Goodreads reviews as false.
Piecing together the story through screenshots of now-deleted tweets, she at first claimed that people were lying. When that became harder to do, she pivoted to the oh well, now that is just taken out of context and if you read the book, then you would understand. That caused the already terrible situation to escalate.
In a move that at this point should surprise no one, she activated her white women fragility trap card. This prompted high-profile authors like Philip Pullman and Amanda Craig to fly to her defense.
Like Central Park Karen, Mary Beard, and infinite white women before them, Clanchy weaponized her tears to shield herself against mounting criticism. In doing that, she put targets on the backs of high-profile authors of color like Chimene Suleyman, Monisha Rajesh, and Sunny Singh.
In Ruby Hamads book White Tears/Brown Scars: How White Feminism Betrays Women of Color, she writes,
White womens racial privilege is predicated on their acceptance of their role of virtue and goodness, which is, ultimately, powerlessness. It is in this powerlessnessor, I would argue, this appearance of powerlessness that governs the nature of White Womanhood.
When Clanchy realized that enough people werent agreeing with her, she expressed this powerlessness. Many of her defenders made the bad faith argument that they, too, were powerless if they couldnt talk about race as offensively as Clanchyagain, making it about themselves rather than the people who were the focus of the descriptions, as if describing Black people (in this case children) as chocolate were appropriate. Just when you think the describing brown skin as food discussion is done, this happens.
All of this while Clanchy wrote to position herself as the white savior figure and bringer of culture to those with African voice, slanted eyes, and Jewish noseall words she used in her book to describe children.
Not only did His Dark Materials author Philip Pullman run to her defense, but he also did so by defending racism with more racism. Pullman compared the criticism of Clanchy by these women to ISIS and the Talibans censorship.
While he did give an actual apology for defending Clanchy and Ayn Rand, he did not apologize for the racism and Islamophobic remarks he made. In the thread with the apology, he continues to extend racist conversations.
Since then, Clanchy offered a non-apology in which she centered herself and outright said, many of the responses to the extracts from my books, especially those taken out of context, have been difficult to hear.
Since posting the apology, Clanchy has indicated that shell be editing the text for future editions. The sensitivity readers (plural) that should be hired for this process better be well compensated for the trauma they will be taking on.
Last place in the apology tour goes to Amanda Craig. Instead of an apology or even a non-apology statement for defening Clanchys book, Craig decided that locking her Twitter account was the best course of action.
In speaking with The Guardian,Suleyman said she is thankful for Picadors (the publisher) response and asked why content of this nature even reached bookshelves, schools, and was celebrated by prestigious awards.
This should surprise no one, but between 1950-2018, 95% of books from major publishers (Penguin Random House, Simon and Schuster, etc.) were from white authors. The 2018 numbers rested, still, at 89%.
If publishing (from acquisitions to marketing) and those who fortify canons like academics and award judges had a more diverse staffing in every respect, rather than reactionary inclusion training, this would not happen as much. It wouldnt be perfect because we internalize these violent words as okay when it really is anything but.
(featured image: from Pixabay, and Twitter)
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Readers Rush to Defend Kate Clanchy's Racist Book at the Expense of People of Color - The Mary Sue
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"My concern is that companies are anticipating the metaverse" – Release – Tech News Inc
Posted: at 1:46 pm
For anthropologist Fanny Parise, the emergence of a hyper-exclusive world in which the virtual replaces reality is a real possibility.
A virtual reality headset on your head, controllers in your hands, and you go away to join friends at the bar. without leaving home. Perhaps in a few years, this gesture will become commonplace in the metaverse: a virtual world in which we can work, go out, find relatives The project sounds crazy but it is being studied in the offices of the largest digital companies in the world. Recently, Mark Zuckerberg announced the formation of a team of 10,000 employees to deal with the construction of such a universe. Made on Facebook.
Fanny Barris, an anthropologist, takes it very seriously. A research associate at the University of Lausanne, observed an acceleration in Digitizing Lifestyles With the Covid-19 crisis and confinement. In other words, real existences willingly or forcibly are moving towards digital more quickly.
Imagine the emergence of new epidemics. Can the alternative equation replace reality, and become our daily life?
It does not seem possible. In anthropology, we work with very extreme scenarios, not to say that the future will be white or black, but because depending on the development of the situation, we will go towards one more than the other.
Currently, we have two prevalent scenarios. The first is technological collapse. The second is where the individual, who is forced to stay at home, will have to push their use of technology even further. During the first confinement, digital technology allowed the continuity of social interactions, for life in society. If successive constraints are put in place in the coming years, the default will provide an opportunity for the continuity of our life in society, for our daily life, when a part of it becomes impossible in material life.
It is also important to consider that other forms of crisis, social or environmental, can democratize the virtual world. On the other hand, this will lead to other problems. If a social crisis arises in material life, how can we ensure peaceful interactions or not in the metaverse? Similarly, in the event of a major climate problem, will digital pollution or server management associated with running the metaverse always be compatible with the new situation?
Live your life in the skin of an avatar, without moving from home In your relationship with yourself and others, that should make some changes, right?
So much. It wont necessarily change the way they interact, but it will lead individuals to ask themselves questions at the beginning of social interaction. Depending on the level of closeness to the person, they will have to decide: do I meet them in physical life or in the metaverse? It is likely that new ways of winning friends and relatives will appear.
For an individual, the metaverse will create an extension of self in default. The whole question would be to find harmony between our different identities. Some, for example, may find themselves caught between a reality they dont like and a virtual world they prefer.
For Mark Zuckerberg, the metaverse will make its users experience a real sense of it Presence On the other hand, more than social networks. Isnt this ambition exaggerated?
I really do not agree. In studies, we see that leaving the virtual assistant or the TV on is enough to create a so-called co-presence. The individual does not have the impression of being alone and accepts the fact of being confined or far from his relatives better. The VR headset will not bring more co-presence. On the other hand, with immersive reality, we will have a greater impact on peoples lives, on the way they adhere to different universes, and different ways of life.
Exactly, does this virtual world risk being the scene of drifts?
One of the questions I would like to ask is: What are we going to do with these metaverses? Will it be a form of transhumanism, which will increase our capabilities? Will it lead to thinking of a new way of living, perhaps more compatible with environmental constraints? Or will it be a duplication of reality?
My concern is that they are preempted by brands or companies. In fact, the problem with the metaverse is that it immerses us in a visible universe that prevents us from getting away. For companies, depending on what they make of it, it will be easier to get us to stick to models of society and political models Who tells us that the universe will be built according to moral reasoning? And not business partnerships? What is interesting is that history repeats itself after the creation of the Internet. Before, we had the idea that it would be a space of freedom, where we could create new ways of interacting. Now it has become a place where material and commercial life is reproduced. We dont invent anything.
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"My concern is that companies are anticipating the metaverse" - Release - Tech News Inc
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Does marriage take precedence over the military? | Sharona Margolin Halickman | The Blogs – The Times of Israel
Posted: at 1:44 pm
In Parhsat Ki Tetze (Dvarim 24:5) we are taught:
When a man marries a new wife, he shall not go out to the army, nor shall it obligate him for any matter; he shall be free for his home for one year, and he shall gladden his wife whom he has married.
This reminds us of the verses that were recited on the border of Eretz Yisrael that we read in last weeks Parsha, Parshat Shoftim (Dvarim 20:5-7) about those who are unqualified to fight:
Who is the man who has built a new house and has not inaugurated it? Let him go and return to his house, lest he die in the war and another man will inaugurate it. And who is the man who has planted a vineyard and not redeemed it? Let him go and return to his house, lest he die in the war and another man will redeem it. And who is the man who has betrothed a woman and not married her? Let him go and return to his house, lest he die in war and another man will marry her.
There is a difference between the case in Shoftim where the couple is engaged and the case in Ki Tetze where the couple is already married. As we see in the Talmud, Sotah 44a:
The rabbis taught in a Braita: The verse in Ki Tetze states he shall not go out with the army. It could be thought that it is with the army that he does not go out, but he must go out to supply water and food to the troops and he must go out to repair the roads for the passage of the army. The Torah therefore states nor shall [army service] be placed upon him regarding any matter.
This teaches that the army has no claim on the groom who is within his first year of marriage whatsoever, not even for rear-echelon duties. Unlike the man who betrothed a woman but did not marry her yet, the man who built a home and did not yet inaugurate it or a man who planted a vineyard and did not redeem it yet. Those three categories would still be obligated in going out to perform the rear-echelon duties.
The Mishna, Sotah 44b states: The cases above, where the man would be exempt from fighting in the war all refer to a milchemet reshut, a voluntary war. However, in the case of a milchemet mitzvah, an obligatory war, all go out, even a bridegroom from his chamber and a bride from her chuppa.
The wars fought in Israel today fall under the category of milchemet mitzvah, obligatory wars (as described by the Rambam in Hilchot Melachim 5:1) since we are conquering the Land of Israel, protecting it and saving Israel from the enemy. Therefore, the groom would be obligated to go to war and according to some opinions even the bride, if not to fight, then to supply food and water to the soldiers.
During the last war in Israel, Shmorei HaChomot, there was at least one case of a bride and groom who had just gotten married that went directly to serve in the army. This is the reality that we live with.
May the time come when we will have true peace in Israel and will no longer have to send our brides and grooms out to fight.
Sharona holds a BA in Judaic Studies from Stern College and an MS in Jewish Education from Azrieli Graduate School, Yeshiva University. Sharona was the first Congregational Intern and Madricha Ruchanit at the Hebrew Institute of Riverdale, NY. After making aliya in 2004, Sharona founded Torat Reva Yerushalayim, a non profit organization based in Jerusalem which provides Torah study groups for students of all ages and backgrounds.
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Top 10 Jewish History Sites on the Lower East Side – Untapped New York
Posted: at 1:44 pm
Eldridge Street Synagogue.
Around the turn of the 20th century, thousands of Eastern European Jews immigrated to the United States and settled on the Lower East Side. Many moved into tenement buildings and took up employment at sweatshops, factories and local stores. Among the largest was 14-16 Orchard Street, which seemed to combine two buildings into one and featured an elaborate roof design. Many of these recent immigrants, though, struggled to survive on low wages and poor living conditions, leading many to eventually move away from the area. And as the area became more gentrified and built up, many of the historic Jewish sites of the Lower East Side were lost to history.
I think one of the fascinating things about the Lower East Side is that its been estimated that there were probably over 600 houses of worship that existed between 1880 and 1924 around there, said Richard Soden, a longtime Lower East Side resident and Museum at Eldridge Street docent who will be leading a tour of the Secrets of the Lower East Side starting in September. There was an overabundance of people on the Lower East Side at the time. Its been recorded and documented that probably the Lower East Side as we define it in those days probably had the largest population [of Jews] in the world during that period of time. About two-a-half-million left Eastern Europe, and about 2 million made their way to the Lower East Side.
Many Jews would frequent 113 Allen Street, which housed public baths for those who did not have baths or showers in their apartments. Many shopped at Ridleys Department Store on Grand Street and bought from pushcarts on Hester Street. Restaurants like Yonah Schimmel Knish Bakery and Katzs Deli opened in the early 1900s and quickly became go-to spots for the local population. And even the Williamsburg and Manhattan bridges played a major role in the lives of Jewish immigrants, enabling people to leave the area and spread out; the former of which was even known as Jew Bridge because so many people would come back on Saturdays from their house of worship.
With assistance from Soden, here are 10 Jewish history sites on the Lower East Side, from modern-day museums and synagogues to abandoned buildings whose connection to Judaism is not as obvious. Be sure to join us for our Secrets of the Lower East Side tour in September and onwards.
The Jarmulowsky Bank Building is a 12-story building that formerly housed the Jarmulowsky Bank at Canal Street and Orchard Street. The building is named after Sender Jarmulowsky, who established his bank in 1873. Jarmulowsky was born in 1841 in Grajewo, Russia now a part of Poland. He was orphaned and raised by the Rabbi of Werblow, and he was sent to an elite Talmudic academy called the Volozhin Yeshiva. He soon after married Rebecca Markels, the daughter of a wealthy Polish merchant, and he was on track to become a renowned scholar.
However, Jarmulowsky had other plans. In 1868, he moved his family to Hamburg, Germany, purchasing steamship tickets and selling them to German and East European Jews who hoped to immigrate to America. Jarmulowskys anticipation of hundreds of people going to America allowed him to outcompete steamship companies, leading him to move to New York and open up a bank where he made his wife a full partner. The bank, at 54 Canal Street, was considered a bank for immigrants that provided loans, deposits and ticket sales. The bank was open all day on Sunday, which allowed Sabbath-observant Jews to take care of their financial needs on the weekend. The bank was reputed to serve more than60,000depositors and survived bank runs in1886, 1890, 1893 and 1901. When World War I broke out just two years after the bank building was completed, German investors withdrew funds to send to relatives abroad, and the bank subsequently failed.
The Beaux-Arts faade of the building has been landmarked, although a boutique hotel may move in soon following restoration and renovation. The building is faced with limestone on the lower section and terra cotta at its top section. Until 1990, the building featured a rooftop Greek tempietto that rose 50 feet to a dome ringed by eagles, and a recreation of this was unveiled 30 years later. The exterior decorative banding S. Jarmulowsky will remain to honor the man who founded the successful bank, the Eldridge Street Synagogue with a few other successful businessmen, and the Union of Orthodox Jewish Congregations of America.
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Top 10 Jewish History Sites on the Lower East Side - Untapped New York
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