B"H

CPTB Split EP Vol. 1 (Parsha Vayakhel/Pekudei)

This week’s Parsha is unique it is the first double portion in this year’s cycle and it is also the conclusion of the Torah’s second book Exodus. Since this week is not like the rest (oh come on like you would not have went there), and keeping with the very loose hardcore punk theme of Circle Pit The Bimah this week’s double portion is fashioned after a split 7 inch record. In the traditional split format each group is given a side of the record to showcase two songs, for our purposes each portion is allowed two paragraphs to get the message out. Man oh man I hope this does not blow up in my face.

Parsha Vayakhel (Ex. 35:1 – 38:20)

1. I’m sorry lets make up.

After directing their faith towards a less responsive candidate for godhead in Ki Tisa. The ancient Hebrews are repenting and doing what we all do when we know its our fault and not the other persons. Instead of cooking a nice dinner or sending a bouquet of flowers our ancestors gave completely and totally of themselves. The golden calf was only given a little bit of gold in order to become a physical thing, while Hashem was given everything Moses needed to build the Tabernacle and dress Aaron and the rest of the priests. They gave and gave and gave until they were told to stop.

2. All Ages Benefit Show.

The ancient Hebrews gave so much of themselves not out of fear but because they truly wanted to give unto Hashem. They were told to stop because the needs of the religious government were met and taking more or even everything would have left the rest of that society in dire need. This reiterates that Hashem is a living G~d who needs a two way relationship with us and not heartless obedience.

Parsha Pekudei (Ex. 38:21 – 40:38)

1. War Against errr For Society.

Often times when we think of nomadic peoples images of tents and caravans creep into our minds eye, we do not envision portable buildings. The ancient Hebrews while technically nomadic were unique because Egypt shares a border with the State of Israel yesterday and today. Pekudei captures the part of history when the Tabernacle is actually built, gone is Moses’ talk about building and present is the construction carried out by Bezalel and Oholiab.

2. From the Old School to the New School

As Exodus ends a new chapter is penning itself. Absent are the heroic styled accounts and morally ambiguous lessons demonstrated in the lives of our ancestors and what we do have is the first physical State of Israel. Hashem and Moses have literally created a viable self supporting nation state with codified laws, a government structure, religious culture, all while remaining partially nomadic. Yes over the course of the next few decades this state will move from here to there and then to other there but an unruly band of nomads in the desert they are not.

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Parsha Vayishlach: “Think for the best or you will go down just like the rest!” (Gen 32:4 – 36:43)

A couple weeks ago Toldot was approached under the assumption, since Esau and Jacob are twins they are in essence one very deep, complicated, driven individual split between two bodies. This separation of one divine spark creates an unmovable object contrasted by the unstoppable force. Vayishlach is what happens when the inevitable ramming of the horns occurs.

In this week’s portion Jacob returns to his homeland worried, and reasonably so, dividing his estate into two camps in hopes that when he meets his twin brother Esau any revenge meted out will only be felt by one side. Jacob isolates himself during the night to prepare himself for his meeting with Esau. During the night Jacob is confronted by a stranger whom he spends the rest of the evening wrestling with. Some believe this stranger to be Esau others believe him to be an angle, or a manifestation of Hashem, or even Jacob himself. Whoever Jacob wrestled with is not important what is important is how this plays into to the reunification of a Divine spark which happens the next morning.

Esau who was the extroverted half of the two was always physically strong and being that way he never had to look past the present moment to satisfy his needs. Jacob representing the introverted side was intelligent enough to know he needed time to plan and strategize in order to move towards his ultimate goal. The years he spent away working and building a large family with his wives and maidservants afforded him the time to become physically and strategically strong enough to confront Esau.

As the sun slowly rose and the dawn crept up ushering in the ultimate day of reckoning one hurdle remained for Jacob. . .he must conquer the introvert. Jacob physically overcomes the stranger only to be permantly handicapped yet reborn as Israel.

Israel, not Jacob, limps back to his camp waiting to confront the rest of his Divine spark resting within Esau. Israel, not Jacob, bows to his twin brother seven times. Esau is overcome with what he sees and embraces his brother Israel who is no longer his enemy Jacob. What a great end to a heart breaking conflict.

Vayishlach really spoke to me this week, more than I can every remember it doing in the past. Shortly after starting Circle Pit the Bimah I was forced to come to a head with myself. I was at a point were I felt overwhelmed, in other words I felt like the Greek character Atlas on a bad day. One night I had a dream where I’m in a suit walking through a city which always acts as the backdrop for most of my dreams. I’m looking past the  high rise sky line into mountains covered by jungle, and I think to myself I need to walk over there for Shul since today is Friday and the sun is about to set. So I walk and walk and walk never really getting any closer to my goal, finally I get frustrated and give up, rationalizing that there will always be another Shabbat why worry about it. I then walk down a flight of steps into a basement resulting in me waking up.

The entire next day I am not my usual self, more than anything I am mad at my subconscious for giving in so easily the night before. I decided to work from home, didn’t shave or bath, really didn’t do anything except clash with myself. That night I had another dream. A huge floating albino snake slithered up to me. The serpent was approximately 10-12 feet in length and its red eyes just stared at me while its body swayed back and forth behind it. As much as snakes creep me out I just stood there and stared back. Then it happened . . .WHAM!!! the serpent strikes face first into my chest. My body sways like wheat during a breezy summers day but my feat remain rooted to the earth. Defeated the serpent flies off and in my dream reasoning I understand why it lost. During the entire confrontation its mouth was closed so it could not whisper to me and break my resolve. The next morning I reevaluated a lot of the things that where baring down on me. Those I could change I did, those I could influence to a degree I did, and those I couldn’t do anything about I just stopped obsessing over and I have felt great ever since.

The things I was wrestling with while trivial compared to what Jacob had to overcome still forced me to reconcile Jeremiah with Jeremiah. What is your biggest obstacle? How did you find peace within yourself? We want to know. Comment below or message me jeremiah@punktorah.org Twitter: @circlepitbimah.

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Donating Restored Tefillin and Used Tallitot for the Abayudaya Jewish Community of Uganda

The Jews of Uganda (Abayudaya) are an authentic Jewish community. The community was formed by the founder of modern Uganda, Semei Kakungulu (1869-1928). Kakungulu considered many religious communities, before deciding from his own research, to embrace Judaism and the mitzvot of the Torah. He was circumcised, as were his children and those who followed him; a fact which caused them to be greatly harassed by some of their neighbors.

Kakungulu did not have the option of going to his local shul and taking a course to make gerut, nor to petition an Orthodox rabbi three times to prove his sincerity. He found Judaism in the Torah itself, and he followed the Torah to walk the path of Judaism immediately, once convinced of its truth. While this is not the normal route into Yahadut, this is a Talmudically recognized method, which was well-known and accepted by both the Rambam and Rabbi Yosef Karo.

The Talmud refers to gerim g’rurim (גרים גרורים) as effectively “self-made proselytes.” (`Avodah Zarah 23a-24b). One type of gerut is undertaken before a Beyt Din, composed of three Dayanim of any Jews knowledgeable in matters of gerut. According to the Talmud, the onlytime that gerim g’rurim will not be accepted is when Mashiach comes and the battles against Gog and Magog are underway. In that future scenario, Ha’Shem will “have the last laugh” as those who seek to self-convert then will walk away from Judaism on their own, once faced with persecution.

The Abayudaya, however, have been subjected to some of the most horrendous persecutions for their Jewishness; attempts at forced conversion and extermination by Idi Amin. There is no question as to this community’s sincerity. According to the Rambam, the Jewishness ofgerim g’rurim, and those who had no option but to convert themselves, cannot be denied once their qabalat ha’mitzvot has been established, as is the case with the Jewish community of Uganda.

[The following laws apply with regard to] a female convert who we see conduct herself according to the ways of Israel at all times, for example, she immerses herself after niddah, she separatesterūmah from dough, or the like, and to a male ger who follows the paths of Israel, for example, he immerses himself after seminal emission, and performs all the mitzvōt: These are considered as righteous converts (gereī tzadīq/gerīm tzaddīqīm), even though there are no witnesses to testify before whom they converted. Nevertheless, if they come to marry among the Jewish people, we do not allow them unless they bring witnesses or they immerse themselves in our presence [so that we can make sure they are circumcised]. The rationale is that their identity was originally established as gentiles [so there is reason to suspect they might not have taken the step of mīlah]. (Rambam Hilchōt Issurei Bīah Chapter 13.9)

Beyond this, the Abayudaya have taken the additional step of educating themselves at every opportunity in all aspects of normative Judaism. Their adherence to the mitzvot, to the best of their regional ability, is not in question by anyone who has even a cursory knowledge of their community. To remove any doubts regarding their status as Jews, they underwent mass-giyurim early in the 21st century under Masorti rites.

While the Abayudaya Jewish Community is committed to the mitzvot, the do not have many sets of Tefillin, nor many Tallitot for prayer. In light of this community’s dedication to the Torah and Rabbinic Judaism,we have created “Tefillin for Ugandan Jews”; a sponsorship program which purchases and refurbishes tefillin for the Abuyudaya Jewish community of Uganda.

Currently, we can get the cost of each set of tefillin down to as low as $108 per set for a sponsored Ugandan Jew. We hope to get each set even lower, and we are trying to make arrangements right now to purchase a lot of them at a bulk rate. Additionally, we are working with a Jewish artist trained in applying the newer matte and gloss finishes to older tefillin.

If you are interested in sponsoring a set of tefillin for a Ugandan Jew:

Send $20 to Mikhah@gmail.com to donate a Tallit Gadol to the Jews of Uganda!

Send $96 + $15 shipping to Mikhah@gmail.com to donate a restored set of TEFILLIN for this CHEAP price to the same Jews of Uganda!

For those interested in donating used tefillin to be refurbished for the Ugandan Jewish community, send to the following address:

The Hashlamah Project

3195 Dayton-Xenia Rd. Ste 900 #228

Dayton, OH 45434

USA

You can also send a money order payable to “Hashlamah” to the same address to send the next set of tefillin to Uganda! Many thanks and blessings to all who help. Our Jewish brothers and sisters in Uganda need all the help we can give them!

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Selling Your Daughter And Destructive Oxen: Parshah Mishpatim

(Subscribe to R. Michael’s weekly D’var Torah at OneShul’s IndieYeshiva by clicking here)

Parshah Mishpatim is focused on, as the name implies, laws, mishpatim being the second word of the portion. In mishpatim Hashem jumps from giving us the Ten Commandments, the basis for our law, and begins to gives us the laws regarding, among many others things, slavery, selling your daughter before puberty, and what happens if you have an ox that destroys your neighbors home.

What does this have to do with us today? More than you may think!

First of all, the question needs to be asked, why, after setting down the ten commandments, the ten mitzvot that are the basis for our relationship with G-d and man, does Hashem run full speed into talking about some crazy slavery laws? For a few reasons.

1. We are watching as G-d takes a bad situation and makes it more fair and compassionate.

Slavery was a big reality at the time, no matter what reservations and objections we have today. G-d was taking what was a terrible practice and trying to humanize it.

Think about this, the Israelites were just freed from slavery in Egypt. G-d is saying, “Remember the hard lives you just had? Well guess what! You can’t do that to anyone else now either!” G-d is grabbing the reigns, so to speak, and gradually re-directing the course of reality. The argument goes that if G-d had come and said “No more slavery!” it would be like trying to teach a caveman to dial a cellphone. It is so outside their realm of understanding that they weren’t ready for it yet. In fact, at the time, being a “bondsman” was a way to sort of “fix your credit”. An Israelite was supposed to choose another Israelite over a slave of another nation, even if they “cost” more, to make sure that one tribesman helped another. And after six years, or the Jubiliee year, they were to be released from their bond. At least there was a light at the end of the tunnel.

2. G-d wants to show us that there is no “realm of religion” in the Creator’s eyes.

Unlike a Western point of view where religion deals solely with spirituality and ritual, or a separation of the Israelite “temple” and civil court, to be a true mensch (a good person) and a chassid (a pious person), you need to be “scrupulous in matters of civil and tort law”. Judaism knows no separation between the court and the Temple.

Ramban tells us that the civil law is an extension of the tenth commandment, forbidding covetousness. So in order to know what not to covet, we have to know the rights and property of others.

3. G-d doesn’t want us to struggle alone.

Towards the end of the portion we find the mention of lending money to our fellows without interest. In fact, the phrasing is “When you lend money”, not “if”. Lending to the poor is not an option, it is obligatory! The commentary states that not only are we to lend money with no expectation of invested return, but by lending, the Torah means attachment, to attach ourselves to their plight. They are not alone when they struggle, and that is what is most important, not letting others struggle alone.

Ultimately we see that in our lives as Jews, there is no realm too large or small where G-d cannot fit. Even in dealing with matters of seemingly unspiritual civil law, we find G-d. I invite you to take the opportunity to look for G-d. Look for G-d somewhere you may not have looked before. You might be surprised where G-d can be found.

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Reclaim The Name: A Statement of Revolutionary Judaism

This is a brief statement of revolutionary Judaism. In it we try to address some of the possible failings and potential answers to issues plaguing Judaism today. It is not an official statement of belief, but it is close. It is more like a letter written by two people who love Judaism, love their fellow Jews, and want to make the future a better place for all of us.

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My Concern With Zionism…

Zionism, what once for me was a clear cut discussion, becomes a prevailing debacle and inner dialogue. Concluding an important research report about the assimilation of American Jews and paradigm shifts, that affect the decline of the Jewish population, it is apparent that the state of Israel is providing a scapegoat for assimilation. American Jews see this new group of Bal Tuva Jews moving to Israel. This allows the American psyche to assimilate into modern pop-culture and evade the discussion of Jewish assimilation within the Diaspora altogether.

Pre-Holocaust, Jews separated themselves and seemed to maintain numbers in population. It is within the 1930’s-1970’s where Jews found assimilation to be the response to persecution. A decade later [1980s], Hitler’s “solution to the Jewish problem” still impacted population numbers. In the 21st century numbers are still on the decline and at an ever rapid pace.

The major concern is if Jews in the Diaspora rely only on Jews within the country of Israel, the near future of the Jewish faith will become a closing chapter. Yes, intermarriage and the Holocaust have a large part in this ideological decline, but I urge the public to open their eyes as to what the idea of Zionism does psychologically for the Jewish community. We cannot focus solely on “the right of return”. We as a community must discuss how we cannot depend on Jews overseas to create the identity of the Jew within the Diaspora nor can we use this “right” as a crutch for not being active in Jewish communities.

Likewise, the average Israeli feels less of a need to do “Jewish” because going to the market is a Jewish event in it of itself. The confusion between faith and nationalism does not stem from Zionism, but does allow itself to blur the lines all that much more. Nationalism is important on many levels, the Torah even mentions that, but it also is important to practice and value traditions and rituals as our ancestors have done for centuries.

It is imperative that the public understand that Zionism is not potent, but potentially dangerous. The paradigm needs to shift. No longer can we depend on another Jew to be Jewish. The numbers in the population are too small. It is absolutely fine to subscribe to Zionism, but when educating people or when in a discussion about the topic, it is important to address that as Jews of the Diaspora, we play an integral role in the success of our future. Without buy-in for this paradigm shift, cultural and religious traditions of the Jewish faith will be masked in Israeli nationalism, risking a much larger decline in Jewish population.

Be true to the streets-

Yentapunker

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The (Expanded) Secret Language of Jewish Communal Professionals

Since writing my first glossary of words used by Jews-For-A-Living (aka Jewish Communal Professionals), I’ve been hit with a million other suggestions for words that I missed. So here’s a few that got away last time and deserve to be mentioned. And once again, because people get their tzitzits in a twist…it’s all in good fun.

Young Jewish Professional: anyone who has a worthy job in the Jewish community, ages 21-35. You’re out of college (or about to be) and you work a job that requires you to wear a suit and tie. Your Blackberry (or iPhone if you’re in an “edgy” career like advertising or marketing) is filled with last names that end with -stein, -berg, -man or -feld, all of whom are ready to give you a great deal on whatever it is that you want. You volunteer for at least two Jewish non-profits, which includes at least one Young Jewish Professionals Group such as Birthright Israel Next or something at the JCC or a synagogue.

“The Young Jewish Professionals group of Congregations Beth Israel will be meeting at TGI Fridays the first Thursday of the month to discuss networking opportunities in the Jewish community.”

Networking Events: any excuse to eat, drink, meet people and sell something (including yourself). The domain of Young Jewish Professionals, networking events are usually sponsored by Jewish organizations, with the idea that by facilitating something, they’ll attract attention to their organization (read: get you to give them money or volunteer) but also look good in the community. It’s a great place to hook up, but it’s a bad place to promote anything because at the end of the night you can never remember anyone fully or what it is that they wanted. You also come home with a billion business cards for organizations and services you really don’t care about at all. Networking events also have a guest speaker, who is usually someone Jewish (in last name only) but has some level of financial success and gives a half-way decent Tony Robbins-style motivational speech.

“Federation will be sponsoring a Networking Event on Tuesday. Guests are encouraged to dress their best as they sample the finest treats from Nancy’s Noshes. Our guest speaker with be Adam Klein, CEO of Insert-Important-Sounding-Company to talk about ‘Following Your Dreams of Success In the Age of the Internet’”.

Marketing Director: the person who makes lame things sound more fun. Usually a hot girl (Sephardic girls are great at this) or a guy who knows how to DJ. This person pretends that their job isn’t fundraising, but it really is…plainly due to the fact that they are always trying to get you to “sponsor” something. They have more Facebook friends than Steve Jobs and Tweet every second of their lives (checking in at nightclubs via Foursquare is the new thing), and they also travel a lot for “meetings” that no one can ever explain. They also like to use the word “exposure” and the phrase “get your name out there” a lot.

“Yo, this is Kevin, the marketing director at Insert-Hip-Sounding-Jewish-Organization. Hey dawg, I just wanted to get you in on this mad cool party we’re hosting. I’m gonna DJ some hot tracks I heard when I was in Tel Aviv last month and the local Hillel is sponsoring a latke eating contest. You’ll really get a lot of exposure and get your name out there if you become a sponsor. It’s only $2000, which isn’t much since 100 people will be there.”

Matisyahu: G-d. Matisyahu is non-profit G-d. If you can get Matisyahu to come to your event, it’s like you have some kind of iPhone that can call HaShem directly. Also, everyone claims they’ve “done some stuff” with Matisyahu, but it’s probably a lie because he seems really shy and reserved.

“Yeah Matisyahu is gonna be at the Young-Jewish-Professionals-Event. You know I hung out with him once for like, a whole weekend…we’ve done some stuff…a few projects. There’s a picture of us together on Facebook. OK, not really…I just saw him at Jewlicious that one time. But he did nod at me when I went ‘woohoo’ at him on Shabbos.”

Adult Learning: usually involves a rabbi that wants to pimp his/her non-profit or synagogue to some new people, but needs an avenue to do it that isn’t too obvious. It’s also a great tool for fund raising. If the teacher isn’t a rabbi or some kind of important sounding person, it usually shocks people because, as we all know, Judaism is a meritocracy.

“We’re doing some great Adult Learning Programs at Temple Blah-Blah-Blah including a class on making challah that’s taught by a five star chef who was on Food Network once.”

Kosher: something that annoys Jewish non-profits. Most Jews don’t keep kosher, but feel this obligation to have food brought in from kosher caterers just-in-the-off-chance that someone complains. Ironically, most of the JCCs that you go to do not have kosher kitchens, which defies logic or financial sense, considering that catering costs major bucks but throwing your pots and pans in the mikvah is only about $75 (Atlanta pricing). Also, no one has any idea what the term “glatt” means, but it sounds important so meat is always glatt.

“All of the food at the Young Jewish Professionals Networking Event is catered by Kornblatt’s kosher glatt deli. The guest speaker is Rabbi Yehuda Feldman who will be speaking on Jewish Business Ethics and the marketing director, Kevin Scherr, who just got off tour with Matisyahu is going to be DJing the event all night long…or at least until everyone has to go to bed.”

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The Secret Language of Jewish Communal Professionals

Like any profession, those of us who are Jewish-For-A-Living have a secret language that we use with each other. To the outsider, this language is strange and unfamiliar. And since I believe in openness, here is my own personal WikiLeaks glossary of Jewish non-profit speak. And if this article inspires you to change your non-profit, then let us know, because we’re here to help you.

Jewish Communal Professional: anyone who works for a Jewish non-profit that is specifically Jewish in nature (example: Jewish National Fund, Birthright Israel, PunkTorah). Note that this does not apply to owners of Jewish for-profit businesses, even if they give more tzedekah than the non-profits do.

“Joshua just got a job at Hazon as Director of Youth Projects. We’re so excited to have another Jewish Communal Professional in the family. Too bad he wasn’t a doctor like Gerald.”

Engagement: getting Jews in a room to do something, no matter what it is, and taking credit for it. Ideally, this activity would have some kind of Jewy-ness to it, but even that is open for debate.

“Here at the local JCC we are actively involved in engagement, which is why we host a kosher pizza party once a month in the lobby. And it only takes us three months to plan it, which is great turn around time given all the meetings we have to have.”

Community Building: also called Community Development, this involves getting people to know about what your organization does and getting them to become involved.

“XYZ Jewish Organization is committed to community building, bridging the gap between the people who care about what we’re doing, and the people who could care less.”

Doing Jewish: a term coined by college Hillel (also called Hill-Hell by people who have interned there in their youth), “doing Jewish” is similar to engagement in that it gets Jews doing something Jewish together. The difference is that engagement is more formal, while doing Jewish is more relaxed. It can also mean that you are doing something Jewish right now, and are unavailable to do something else.

“Steven can’t go to the movies tonight. He’s doing Jewish over at the Hillel House on campus. Something about Israel…I don’t remember. I think some Israeli guy is telling everyone about the Floatilla thing that happened three months ago.”

Jewish Leadership Training: no different that any other kind of leadership training, except that there’s a bunch of Jewish folks doing it. The training is usually in the form of an institute, a weekend retreat with something called “breakout sessions” and kosher food despite the fact that no one keeps kosher.

“Adam just got home from Jewish Leadership training in Teaneck. I think it will really help him as the new Director of Engagement.”

Immersion: taking someone and making them “do Jewish” for an extended period of time or with some kind of intensity. Like engagement, but on steroids and more expensive.

“This two year immersion program brings post-college Jews to neighborhoods in Israel to learn language, culture, and build relations between the US and Israel. It’s like Birthright, but for a really, really long time.”

Donor Development: fundraising from people

Strategic Development: fundraising from organizations

Long Term Financial Planning: thinking about fundraising from people and organizations

“Whether you call it donor development, strategic development or long term financial planning, we’re still trying to get people to give us their money. The older folks are the easiest ones.”

Team Building: some kind of pre-meeting activity that reminds you of summer camp or elementary school, is supposed to connect you with your spirit (see Oprah) and get people to learn more about you. Usually very childish, but we put up with it because there’s that one person who will complain if we don’t do it and make our lives really painful until the next meeting.

“Before our meeting of the Temple Sisterhood, I’d like to do a team building activity where we each go around the room and say our name, where we are from, and the name of a fruit that describes us best.”

Communications Management: the process of any large Jewish organization saying something. It usually takes several weeks and involves multiple meetings. The steps are as follows: 1) something happens (see Floatilla). 2) Jewish organization sits around for a while and talks about it. Possibly some team building taking place. 3) Multiple meetings of higher-ups who relay the message to the people lower-on-the-totem-pole. 4) PR person writes an email. It goes to the head honcho who approves it. 5) Email goes out. No one cares.

“We’re really glad that we have a new communications management specialist here at XYZ Organization. She has a masters degree from Brown and knows how to set up Microsoft Outlook. By the way, did anyone hear about Neil Armstrong landing on the moon? Crazy, huh? I just read about it in the Middle Market Jewish Times next to Sheila Rosenbloom’s kugel recipe.”

Jewish Community: three possible definitions for this. 1) The number of Jews in a city (how this is determined is still unknown). 2) The number of people in a given city that are involved with Jewish organizations (also called the Active Jewish Community). This number is usually 25% of the bigger number. 3) The number of Active Jewish Community people who go to events regularly and take on some role of prominence. This number is about 1% of the active Jewish Community.

So to recap: there are 100,000 Jews in Atlanta. 25,000 are active. 250 are really active. So how big is the community? We’re still not sure. But darn it if we’re not gonna get them active!

“He’s really active in building the Jewish community. Thirty people came to that JCC kosher pizza party. It was incredible. David Kleinbloom was there talking about Jewish immersion programs. Lots of engagement. Really great. I bet they got a lot of development out of it. But really, it’s about getting the Jewish communal professionals together to discuss communications management and community building. It’s a real exercise for the JCC, too. Good thing they all went to Jewish Leadership training.”

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Tisha B’Av: We Messed Up!

PunkTorah will be holding an interactive online Lamentation. Together we will mourn and lament.

Right here! At 9:15 PM Central. Participate in the “build-a-lamentation” where we will work together to create a work to be featured on PunkTorah.org!

Tonight starts the fast of Tisha B’Av, the ninth of Av.

What does that mean? There are some things we are told not to do:
Prohibitions:

1.     No eating or drinking

2.     No washing or bathing

3.     No application of creams or oils

4.     No wearing of leather shoes

5.     No marital relations

6.     No Torah study

Why Tisha B’Av?
The Talmud tells us that there are five things that happened to the Jews on Tisha B’Av:
1. The twelve spies sent by Moses to observe the land of Canaan returned from their mission. Only two of the spies, Joshua and Caleb, brought a positive report, while the others spoke disparagingly about the land. The majority report caused the Children of Israel to cry, panic and despair of ever entering the “Promised Land”. For this, they were punished by G-d that their generation would not enter the land. Because of the Israelites’ lack of faith, G-d decreed that for all generations this date would become one of crying and misfortune for their descendants, the Jewish people. (See Numbers Ch. 13–14)

2. The First Temple built by King Solomon and the Kingdom of Judah was destroyed by the Babylonians led by Nebuchadnezzar in 586 BCE and the Judeans were sent into the Babylonian exile.

3. The Second Temple was destroyed by the Romans in 70 CE, scattering the people of Judea and commencing the Jewish exile from the Holy Land. According to the Talmud in tractate Ta’anit, the destruction of the Second Temple began on the Ninth of Av and the Temple continued to burn throughout the Tenth of Av.

4. The Romans crushed Bar Kokhba’s revolt and destroyed the city of Betar, killing over 100,000 Jews, in 132 CE.

5. Following the Roman siege of Jerusalem, Roman commander Turnus Rufus plowed the site of the Temple and the surrounding area, in 133 CE.

What can we learn from this now? How can we bring this into our lives today?
Well, we see that as a people we have a responsibility to mourn our collective losses. National tragedies tie a people together, just as national celebrations can. So mourning together as a people is an important part of being a Jew. Not only this, but we are told that Moshiach will be born on Tisha B’Av. The pain and mourning are akin to birth pangs.
If we look more closely at the first occurrence, the spies who were scared, the Israelites cried for no reason. G-d told them they would invade and be victorious, but they despaired of even trying. Because of this, because they cried empty tears, G-d told them that this day would be forever a day of mourning. It’s basically a parent saying, “Why are you crying over nothing! You’ve wasted all this time and energy crying over nothing, now you’ll really have something to cry about.”
The real sin of the Israelites is that they didn’t believe in themselves. They saw the inhabitants of Canaan and were scared, even after G-d told them not to worry. They didn’t have faith that they could do what G-d said they could. So this year let’s mourn for what we could have done, and resolve to do what we can. Recognize that Judaism doesn’t shy away from pain, it is a reality of life that needs to be acknowledged, but we have to allow our pain to give birth to a better world.

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Conversion Bill Alert!

Here’s the thing, whether or not you agree with who is in charge of Israel, sweeping 85% of the Jews under the rug and declaring that they are no longer members of the family is a lot of power to give to one group of people. Click here to send an email to Prime Minister Netanyahu expressing your concern about the conversion bill before the Knesset!

Stand up! Let your voice be heard! Ani veAtah Neshane et HaOlam! You and I will change the world!

-Michael and Patrick

(From the Jewish Federation of North America Website)

Issue Background:

As you know, The Jewish Federations of North America (JFNA) has articulated concern about a proposed bill in Israel’s Knesset amending Israel’s Law of Return. One proposed change could affect those who convert to Judaism after spending time in Israel, and potentially prevent them from immigrating under the Law of Return and gaining automatic Israeli citizenship. The bill also, for the very first time, gives the Orthodox Chief Rabbinate authority over conversions in Israel, something that could well alienate the 85% of North American Jews who are not Orthodox.

Representatives from JFNA and the Jewish Agency for Israel (JAFI) met this winter in the Knesset with the bill’s sponsor, MK David Rotem of the Yisrael Beiteinu Party, and delivered a concerted and forceful message that, as Diaspora Jewry’s representatives, we wish to engage in discussions on any such initiatives before the law is changed.

MK Rotem pledged no changes would occur without our consultation. Rotem and former Israel Ambassador to the U.S. Danny Ayalon later met with Diaspora Jewish groups in the U.S., including Ayalon with JFNA, to reiterate these promises.

This past week Rotem suddenly advanced a new, even more troubling amendment, without consulting with JFNA or JAFI. The new changes would give “authority” to the Orthodox-run Chief Rabbinate in Israel to carry out all conversions and says a convert can only be recognized if one “accepts the yoke of mitzvot according to halacha” (as defined by the Chief Rabbinate).

Since these developments occurred, our leadership told Prime Minister Benjamin Netanyahu, Knesset leaders, and Rotem that these latest proposed changes would “drive a wedge” between Israel and the Diaspora and cause “significant damage” to the Diaspora-Israel relationship. JFNA and JAFI have delivered a strongly worded letter to this effect to the prime minister and have met with Knesset members this week to underscore that message.

These changes would potentially affect a broad swath of Diaspora Jewry, and also make a theological and ideological statement about the more liberal Jewish movements to which most Diaspora Jews belong. JFNA and JAFI have issued public statements to this effect and spoken out to the Israeli press.

While our leadership has been advocating in the halls of the Knesset, we need your help to send an even louder message to Prime Minister Netanyahu.

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