I voted for Meretz because I believe in the same goals presented by Eitan in the video: a two-state solution between Israelis and Palestinians based on pre-1967 lines, minority and women's rights, and a Social-Democratic economic policy. In addition, when asked what Israel means to me, I said that to me, Israel is a home away from home where people should be able to feel safe and welcomed, and be able to feel connected to a place that carries so much history of our ancestors.
I believe The International School for Holocaust Studies at Yad Vashem is a great contribution Israel has to offer to the world. Seeing as only 5 states in the USA currently require their public schools to teach about the Holocaust, it is very comforting as the granddaughter of a Holocaust survivor to see establishments such as the International School for Holocaust Studies trying to promote Holocaust education across the world. When my grandmother decided to write her book containing the compilation of letters she secretly wrote while in Terezin, she decided to do so for the sake of posterity - for my father, my aunt, my sister and I, and my cousins. Not only did this book provide our family with great insight into the world in which my grandmother was incredibly lucky to have survived, but it provides evidence for my future children, and my sister’s future children, to learn about their family history, since they will unfortunately not have the opportunity to hear about it directly from my grandmother like we did. I never truly realized the importance of this book, however, and of other Holocaust memoirs, until my grandmother’s funeral. Listening to the rabbi speak at the event, (ironically on Yom Hashoah), I came to the realization that this book and her paintings are the only real things we have left to remember her by, and to remember this grave time in history which must never be forgotten. The same goes for all other memoirs - without them, we would never truly understand the importance of the meaning “Never Forget”, and would only know the facts which are provided to us by the hard evidence. The details in these memoirs, however, give us reason and implore us to share them with future generations, and to always remember the complexities of the event, which is another main reason why many survivors choose to write their narratives. They write because they feel they have an obligation to future generations to provide them with the knowledge and historical evidence to prevent them from re-living the same fate. Since there will soon no longer be any survivors left, it is now my generation's responsibility to educate the world about this grave event, and I take comfort in knowing that there are projects out there, especially some of the ones being done by Yad Vashem, that are working towards educating the world about this horrific event in time.
1) My hebrew name is Esther.
2) The name “Esther” itself means a type of tree or plant, which could be viewed as life-sustaining, which is essentially Esther’s most well-known accomplishment: preserving the lives of the Jewish people.
3) I was given this name because I was named after my great Aunt Emilie, who's hebrew name was also Esther.
4) Although I have not saved the Jewish people from imminent destruction like Esther, I like to think that I do my part in helping people as much as possible, whether it be my friends or random people through community service, so I connect with Esther in the sense that we both try and help people.
1. What is the difference between reform judaism and reconstructionist judaism?
Unfortunately I have not actually studied the intricate details of these two sects, at least not in comparison to each other, but I can give it a try! My impression is that the primary difference between them is their impression of G-d. I believe the predominant Reconstructionist theory is that G-d is not anthropomorphic, personal, or perhaps even sentient, whereas Reform Judaism does view G-d as a personal and sentient being. There are probably many more differences concerning customs, prayers included in services, requirement for ordainment as a rabbi, etc., but alas, I am not very familiar with the nuances!
2. What is the significance of jewish weddings being performed under a chupah?
Shelter in case it rains! But really, as with pretty much all Jewish customs, there are myriad explanations concerning why most Jewish weddings are performed under a chuppah, or canopy. Two explanations that I have been told are: 1) the purpose of erecting a chuppah compares to that of wearing a kippah, i.e., to remind everyone of G-d’s holy presence; 2) another explanation I have heard is that the four corners of the chuppah represent the four corners of a Jewish home, and the reason there is no furniture beneath the chuppah, but only the two individuals getting married, is because a home is created by the love between people, not inanimate objects.
3. What is the significance of the groom breaking a glass during a wedding ceremony?
In one sentence: this custom symbolizes the destruction of the Temple in 70 A.D., which we remember even during our most joyous hour.
In a few more sentences, and from a somewhat mystical standpoint, this breaking of the glass refers back to the time when you and your soul mate were one, and then split apart into two individuals. Even the metaphor of previously having been one soul and then being split into two reflects the spiritual chasm caused by the destruction of the Temple. The Temple was considered a meeting point between the sacred and the profane, the holy and the mundane, G-d and us. When it was destroyed, that connection was, at least in a way, severed. Now, why remember all this at such a happy occasion as a wedding? Perhaps we hope that some of the joy and unity that are present at the wedding will extend to the rebuilding of our Temple.
4. Why is hebrew read from right to left?
Why is English read from left to right? Because it is written that way! But actually I have no idea. I was told by a Hebrew professor that it is because Hebrew, a language more than 4,000 years old, was obviously around before pens and paper. So, it was chiseled before it was written. The majority of people are right-handed, so it is possible that, rather like when you are hammering a nail into a wall, it was easier and more precise to hammer with the right hand and hold the chisel in the left.
Or, maybe the first person to write down the language was left-handed and a major trend-setter.
5. Do jews believe in an afterlife?
I cannot speak for all Jews, but I can provide a very basic analysis of what I have learned via interactions with rabbis and Jewish educators. My overall impression has been that Jews simply do not preoccupy themselves with what follows death. Even the Mourner’s Kaddish does not mention an afterlife. I believe we toast L’chaim, to life, for a reason: we will focus on this life and what we make of it before we worry too much about the next one. There is a phrase that may be indicative of an afterlife dogma, however, and it is Olam Ha-Bah, the World to Come. This phrase is often associated with the Messianic age (the time when the Messiah is here); however, it is also used in the Mishnah (basically a written compilation of Jewish oral tradition) and the Talmud (a compilation of rabbinic commentaries on the Torah) in excerpts that seem to describe a world/state of being to which this life is a predecessor. This world is not described in great detail; rather, it seems to be left for our own personal interpretation. A couple other phrases that pop up now and then are Gehinom and Gan Eden, which refer to places of spiritual punishment and spiritual perfection, respectively. These, too, are not described in much detail, but left to us and our rabbis to interpret. Something that is important to note is that many, perhaps even most, Jews are not religious. Judaism is interesting in that, for the most part, one does not need to be religiously observant to be recognized as Jewish by the community. Then again, that is an incredibly general statement given how diverse the Jewish community actually is, how every congregation and sub-community is different, and there are likely myriad standards of “belonging” for each..
6. Is it true that jews aren’t supposed to get tattoos because it’s against the religion and does that mean they can’t be buried in a Jewish graveyard? if so, why?
There are many, many different interpretations of Jewish law concerning tattoos and other body art. Here is the passage believed to have started this debate: “You shall not make gashes in your flesh for the dead, or incise any marks on yourselves: I am the Lord" (Leviticus 19:28). Thus, tattoos can be viewed as a permanent violation of G-d’s laws. Visit this passage in the Mishnah and you will see just how many rabbis have argued over it. Some interpret this to mean you cannot receive a tattoo if it bears the name of G-d, others interpret it to mean any tattoo, and still others find this law as negligible as eating shrimp (considered not kosher) your whole life.
An interesting opinion that has only appeared in the last 69 years is that getting a tattoo is disrespectful towards Jewish victims of the Holocaust who had no choice in the matter when they received their numbers. This question has even appeared in pop culture: see Magneto in “X-Men: the Last Stand.” (Yes, I am that much of a nerd.)
Although nothing in the Torah forbids Jewish people with tattoos from being buried in Jewish cemeteries, Jewish cemeteries may have varying laws concerning who can be buried within their parameter, and those may prohibit people with tattoos. However, this is NOT the majority of Jewish cemeteries.
My piece of advice: before you make any decision that will have permanent consequences, think it through, think it through again, and then act.
7. What is the true origin and significance of the phrase “the chosen people”?
Ooooh I could literally fill volumes with my thoughts on this. For the sake of brevity, however, I will just provide a couple passages from Torah and then some political/cultural context. There are many, many passages—I would argue the entire Torah—depicting the “chosen-ness” of the Jewish people, and the consequences of this status. Perhaps the earliest passage we have that describes the Jewish people as unique and “chosen” is Genesis (Breishit) 17:7, a conversation between G-d and Abraham which reads, “ I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your G-d and the G-d of your descendants after you.” This is perhaps the first instance when Jews are defined as set apart from all other peoples, and are consequently commanded to present this physically by circumcising all male children. Another passage which comes to mind precedes the laws of Kashrut in Deuteronomy (D’varim) 14:2: “For thou art a holy people unto the LORD thy G-d, and the LORD hath chosen thee to be His own treasure out of all peoples that are upon the face of the earth.”
These passages beg the question: Why? What made the Jewish people so worthy of a special covenant with G-d? What set them apart?
From a religious textual standpoint, especially the Talmud, what set us apart was our willingness to enter into a covenant with G-d, to obey His laws and worship Him exclusively. This is perhaps best demonstrated in Abraham’s willingness to sacrifice his beloved son. I am particularly in favor of the belief that G-d chose us because we chose Him, as it makes us more active participants in this covenant and the determination of our fate.
Bearing in mind the political and cultural context of the era, however, during which the societal structure was predominantly tribal, the continuation and sustainment of one’s community or tribe depended on the prevention of defection from the community. An effective modus operandi to dissuade potential defectors is to scare them out of it, to make belonging to other communities an incomprehensibly horrible concept, or to entice them to stay, such as by associating one’s community with a G-d who is omnipotent and willing to exclusively protect and defend the community. By illuminating the unparalleled benefits of belonging to the Jewish community as well as the perilous consequences of not belonging to it, leaders effectively dissuaded members from absconding.
I could literally go on and on about how the concept of “Chosen-ness” has helped and harmed the Jewish people as a nation throughout history. It is a fascinating concept!
8. How do most Jews view Jesus?
Unfortunately I cannot say I have met most Jews, but I can at least provide a brief summary of the opinions of many people with whom I have spoken about this, as well as my own opinion. For the most part, it seems the (non-Messianic) Jewish people with whom I have spoken about Jesus acknowledge that he was a prominent political figure, but disagree on all accounts that he was the Messiah, son of G-d, or a prophet. I agree with this general opinion; there are many descriptions within Isaiah concerning the Messiah that Jesus did not fit (especially that there would be peace on Earth, Isaiah 2:4). However, there is compelling historical evidence that Jesus existed and was quite the political rabble-rouser, which is neat.
9. Do you think that holocaust education will ever be mandated in all 50 states?
I am torn. One the one hand, I strongly approve of the notion that every child in this country should receive a sound introduction to the Holocaust and training regarding how to combat bullying/prejudice. On the other hand, the idea of nationalized education criteria terrifies me, given the role it has played in constructing and sustaining some of the worst political regimes this world has seen, including that of the Third Reich. Not to mention it limits instructors’ creativity and can lead to an “industrialization” of education, meaning we become more focused on meeting national requirements and balancing numbers than the actual growth of the student. It seems to me that, with the appearance of more and more standardized tests and common applications, the U.S. is already well on its way to this point.
10. What is the significance of the Hebrew name “Esther”?
It is shared by a pretty kick-ass biblical figure who saved the Jewish people from imminent destruction! There is even a holiday—Purim—dedicated to her story, which is depicted in the appropriately-named Book of Esther. I believe the name “Esther” itself means a type of tree or plant, which could be viewed as life-sustaining, which is essentially Esther’s most well-known accomplishment: preserving the lives of the Jewish people.
I would have to say that way #36 speaks to me the most. I can handle social pressure from my friends, but handling social pressure from my family has always been a real struggle for me. My sister is 9 years older than me, and is basically a genius. She went to Princeton University for undergrad, and then to Harvard Law School for graduate school. She met her husband her first year of college, and they just got married, 9 years later. She is basically the perfect person, so it’s understandable that I was under a lot of pressure, whether real or perceived, while I was growing up. I often call her my role model, but it’s not always healthy to try and live up to standards that high. Sure it’s important to work hard and be ambitious, but there’s a fine line between wanting to work hard for yourself and wanting to work hard and get good grades to impress others. I find it difficult sometimes to feel important when it comes to my family because I know my parents will always be more proud of my sister’s accomplishments, even if they don’t admit it. As the article states, “Seeking the approval of others harms you, because it keeps you from the real work of becoming great.” I definitely need to work on my self-esteem and start doing things for myself, and not for my family.
I did not previously know that Trader Joe's chunky salsa was kosher. Now I can enjoy my nachos to the fullest extent.
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AboutThe 100 Point Challenge is an opportunity for returning Taglit-Birthright participants to TRY a variety of Jewish activities, find those activities that they LOVE and want to continue to LIVE. Bring Israel Home participants can choose to complete any Jewish activity that speaks to them to earn 100 points. 50% or more of the American participants in a participating Taglit-Birthright bus must earn 100 points on the Bring Israel Home website within three months after returning from their Taglit-Birthright experience to earn a Bring Israel Home reunion. The Bring Israel Home 100 Point Challenge is divided into two milestones. Participants must earn 50 points within the first month of returning from their Taglit-Birthright experience to qualify for the following milestone. After achieving the first milestone, participants have two months to earn their final 50 points of Jewish activity. The milestones are clearly outlines below:MilestonesMilestone 1: 50% of a Taglit-Birthright bus must complete 50 points of Jewish activity in the first month after returning from their Taglit-Birthright experience. Milestone 2: 50% of a Taglit-Birthright bus must complete 100 points of Jewish activity in the two months after achieving Milestone 1. Travel Stipends*:
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