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Federalism Under Siege – It’s Not Just an Election at Stake.

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H.R. 1 is now before the Senate, and should it pass there, it will de facto disenfranchise millions of American voters.

By: Bruce Thornton

Fresh off their $1.9 trillion “Covid relief” pork binge for their blue-state political clients, the Dems have now set their sights on “election reform,” which is Newspeak for legalizing patent election fraud. Having passed the House, H.R. 1 is now before the Senate, and should it pass there, it will de facto disenfranchise millions of American voters. It also will launch an assault on a critical bulwark of our political freedom––the sovereignty of the 50 states that the Constitution makes responsible for running their own elections

The particulars of the legislation is a catalogue of antidemocratic horrors that will undermine the core mechanism of political accountability––one citizen, one vote; all voters on record as having personally cast their vote; and all votes counted expeditiously under bipartisan the supervision. The alternative is the chaos, last-minute rule changes, and numerous suspicious anomalies that took place last November.

The provisions of the bill point us to exactly that outcome, as the Heritage Foundation points out:

H.R. 1 would mandate same-day and automatic voter registration, and encourage vote trafficking of absentee ballots. It would eviscerate state voter ID laws and limit the ability of states to verify the accuracy of their voter registration lists. This would institutionalize the worst changes in election rules that occurred during the 2020 election. But H.R. 1 would go even further in increasing the security weaknesses inherent in the current “honor” voter registration and voting system that exists in states across the country.

As Heritage regularly documents, voter fraud is real. Yet after the January 6 protest at the capitol––preposterously called an “armed insurrection” despite not a single weapon having been seized––there was a bipartisan stampede to dismiss out of hand any possibility that the election had been compromised by fraud. To drive home the need for omerta, Donald Trump was impeached, and even seven Republicans voted with the Democrats’ patent show-trial. Yet no serious investigation was conducted to establish empirically whether or not the election was fairly decided.

What makes this negligence more galling is that H.R. 1 exists at all. If, as we keep hearing, the election was won fair and square, and there was not enough fraud to change the outcome despite the razor-thin margins in some swing states, why this bill now? Having just presumably demonstrated that fraud was negligible, why legalize the “worst changes in election rules” that will make the already substantial risk from, say, mail-in ballots, even greater?

Of course we know the answer to that question. For decades Democrats have been flogging “voter suppression” as an invented crisis for leveraging electoral advantage. Deeming in-person voter identification as “racism” was merely the banal tactic for obscuring the Dems’ real objective, which was to remove all checks on the voting process in order to multiply Democrat voters. There’s substantial evidence that, facilitated and rationalized by the virus lockdowns, it worked last November. So the natural next step is to build on that success and institutionalize in federal law these practices that guarantee voter fraud will proliferate.

Which makes one wonder why so many conservatives who criticized Trump for challenging the results, which they implied were unsullied by substantial fraud, are now complaining about this bill. Weren’t some of these same hinky practices like mail-in ballots, extended deadlines, revision of cast ballots, and ballot-harvesting widespread in November? If the election was not decided by fraud, then why not make those practices into law? Perhaps because next time the Dems won’t have a fortuitous plague to rationalize such dubious practices.

But let’s not forget the larger aim, one progressivism has been pursuing since Woodrow Wilson. The whole Constitutional architecture has been the target of those who favor concentrated and centralized power instead of the divided and balanced powers of the Constitution. The progressives dismiss the Founders’ achievement as the product of old, bankrupt ideas left behind by the progress of enlightenment and “scientific,” advances in understanding human nature and behavior. Now “experts” trained in these “sciences” are better able to govern and achieve a more efficient rule once the antique “checks and balances” of a divided government are subordinated to technocrats.

The bankruptcy of that idea has been obvious this past year with the coronavirus mitigation policies. Multiple experts were serially brought before the cameras and confidently predicted multiple conflicting “facts” about the virus and how it should be handled. At the same time, cost-benefit analyses and common sense were ignored. It wouldn’t take rocket science to figure out that locking down the world’s largest economy and its third largest population would damage livelihoods and lives, especially of the young. We know from the 2003 Great Recession how high that toll can be from the “deaths of despair” that characterize such calamities. Worse yet, the victims of the virus have been overwhelmingly the already-dying elderly, so these costs of dubious mitigation fell on those with the most to lose.

Indeed, this pandemic has been a graphic, deadly repudiation of the technocratic pretensions of our managerial elite.

But there’s a darker side to the progressive revision of the Constitution––power. The Founders were tragic realists about human nature and people’s ever-present potential to aggrandize their own or their faction’s power. They entertained no hopes for utopia or heaven on earth, but sought to guarantee political freedom and ensure that our unalienable rights are protected. What we made of that freedom and those rights would be up to us.

This imperative was necessary because of the great diversity of Colonial America. In our times “diversity” means the old, “scientific racism” version of crude, reductive categories base on superficial physical appearance or specious “cultures.” Hence the paradox of those who proclaim the importance of “diversity” ending up being the most intolerant and orthodox when it comes to different ideas and beliefs. But the diversity at the Founding was real, a consequence of diverse settlement patterns, folkway, religious beliefs, regions, and political preferences.

For those varied peoples, the states were the most significant level of government closest to them and their particular interests. The state also defended them from the concentrated power of the new federal government that always would be tempted to aggrandize power at the expense of the states, the people, civil society, and business. For the larger a power grows, the more power it seeks. Hence the need for institutional checks to protect the freedom of all.

            (FrontPageMag)

Bruce Thornton is a Shillman Journalism Fellow at the David Horowitz Freedom Center.

When Minorities Vote GOP, the Media Smears Republicans as Racists

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The Democrats and their media keep shouting that Republicans are becoming whiter even as Republican voters and elected officials are more diverse than they have been in a generation.

The racism smears stink of fear

By: Daniel Greenfield

In just one week, the Washington Post churned out two op-eds on the same theme, “The GOP is Now Just the Party of White Grievance” and “The Republican Party is Making Jim Crow Segregationists Proud”. The D.C. Democrat paper doesn’t bother clarifying why Democrats from two generations ago would be thrilled that 1 in 5 black men voted for President Trump.

Ever since the election, the media has been beating its narrative drum with one message.

CNN howls that Republicans are the worst racists. The New York Times insists they’re even more racist than that. And MSNBC will counter that only white racists would vote Republican.

The most famous media exponent of the “white grievance” line is Stuart Stevens: Romney’s senior strategist, who went on to join the Lincoln Project. Stevens claimed on MSNBC that the GOP, “went down a path to embrace white grievance as its core” and that, “of the Americans who are 15 years and under, the majority are nonwhite. They’re gonna be nonwhite when they turn 18 and start voting and that’s the end of the Republican party as we know it.”

But David Shor, Obama’s battleground state election analyst, pointed out, “I don’t think a lot of people expected Donald Trump’s GOP to have a much more diverse support base than Mitt Romney’s did in 2012. But that’s what happened.

“My party obviously has an embarrassingly small share of African American votes,” Senator Romney claimed after embarrassingly participating in a Black Lives Matter rally. Photo Credit: AP

“My party obviously has an embarrassingly small share of African American votes,” Senator Romney claimed after embarrassingly participating in a Black Lives Matter rally.

President Trump had done better than Romney with both black and Latino voters the first time around. And he improved on those numbers the second time around. As Shor notes, among Democrats, “Hispanic support dropped by 8 to 9 percent” and “there’s evidence that there was something like a 5 percent decline in Asian American support for Democrats.”

1 in 3 Latino men and 1 in 5 black men voted for President Trump in 2020.

Meanwhile over half of the House minority freshmen are Republicans. This is the first time that more House minority freshmen have been Republicans than Democrats.

The Jim Crow segregationists must be really proud of that one.

As Henry Olsen, the author of The Working Class Republican noted, “Every seat Republicans have flipped from blue to red has been captured by a woman or a minority.”

These are strange numbers for the party of “white grievance”.

The Democrats and their media keep shouting that Republicans are becoming whiter even as Republican voters and elected officials are more diverse than they have been in a generation.

As Shor noted, Democrats gained “roughly 7 percent among white college graduates” and lost support among black, Hispanic, and Asian voters by 2, 9, and 5 percent respectively.

If any party out there is getting whiter, it’s the Democrats. And that has them worried.

These are some of the numbers that explain why Democrats are doubling down on accusations of Republican racism. These smears don’t reflect the real world, they’re a messaging operation by a radical party that bet its future on minority voters only to discover it’s losing its grip on them.

Democrat efforts to connect with minority voters backfired. As Shor noted, police defunding led to “conservative Hispanic voters who’d been voting for us despite their ideological inclinations” to begin “voting more like conservative whites”. And trying to win over Hispanic voters with open borders was an even bigger disaster. “Asking voters whether they lean toward Biden and Trump, and then emphasizing the Democratic position on immigration, often caused Biden’s share of support among Latino respondents to decline.” So much for immigration pandering.

Black leaders and voters rejected police defunding. By the time the election was drawing near, Biden and the Democrats were forced to denounce race riots and reject police defunding.

Police defunding and open borders are only popular with AOC’s base of white hipsters.

Unable to meaningfully connect with minority voters, Democrats have defaulted back to accusing Republicans of racism. And insisting, all evidence to the contrary, that they’re a white party. It’s not only a lie, but it shows the level of desperation and contempt by the Democrats.

The Democrats have defined white grievance as opposition to critical race theory and their culture war. But neither are especially popular with minority voters. Going to war against Dr. Seuss may thrill the hearts of AOC’s white hipster base, but black and Hispanic parents want the Democrats to stand up to the teachers’ unions and reopen schools. San Francisco’s obsession with renaming closed schools even led to a rebuke from its black female mayor.

The Democrat culture war is based around generating racially polarizing moments, but they have nothing to do with the real concerns of most minority voters. They’re the noise of a college-educated lefty elite, white, black, and otherwise, talking about its ideological obsessions.

Eliminating Dr. Seuss doesn’t frame Republicans as the party of white grievance or racism. Instead it shows that the Democrats are unserious radicals who don’t intend to do anything for minority voters, and can’t even prioritize delivering the financial benefits that they promised.

Eliminating Dr. Seuss doesn’t frame Republicans as the party of white grievance or racism. Instead it shows that the Democrats are unserious radicals who don’t intend to do anything for minority voters, and can’t even prioritize delivering the financial benefits that they promised. Photo Credit: Fox News

But, much like Robin DiAngelo’s racist tract, White Fragility, when the Washington Post serially accuses Republicans of being white racists, it isn’t talking to minorities. The Post has fairly few minority readers, despite claiming to cover a city that is majority black. But that’s not the city that the paper is built to cover. The Post is a government paper and its demographic are officials, elected and unelected, and the swamp of contractors, consultants, and lobbyists around them.

White people are telling other white people that Republicans are the party of white people.

The strategy is less about winning over minority voters than making white college-educated voters feel like racists if they even think about voting Republican.

Critical race theory and cancel culture are the barbed wire on the plantation for white voters.

Democrats kept black voters in by telling them that Republicans are racists. Now just as minority voters are beginning to drift over the invisible fence, the Democrats are telling college-educated white voters that Republicans are racist. Racism is the plantation’s fence. Minority voters on the plantation had been taught to fear racism outside the invisible fence while college-educated white voters are being taught to fear the hidden racism lurking deep in their own whiteness.

But the fear strategy, fear of the outside world and fear of your own dark side, has its limits.

The Democrats have gone from the party of, “The only thing we have to fear, is fear itself” to the party of, “Fear thy neighbor” and worse still, “Fear thyself.” The party’s pitch has been distilled into fear and hatred. As more minorities vote Republican, the Democrats can only respond by ramping up the racism smears that have become their only real argument for the minority vote.

The more minorities vote Republican, the more the Democrat racism smears fly in the media.

(www.FrontPageMag.com)

Daniel Greenfield, a Shillman Journalism Fellow at the Freedom Center, is an investigative journalist and writer focusing on the radical Left and Islamic terrorism.

The Meghan-Harry-Oprah Event and a Look at the History of the Royal Family

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The Royal Family of the United Kingdom. Photo Credit: aptonline.org

By: Fern Sidman

As the Meghan-Harry- Oprah interview story continues to generate ink, especially in the UK tabloids, one can only look back in retrospect to see who the winners and losers are. Clearly, the UK Royal Family took a punch to the gut as did Meghan Markle and hubby Harry, also known as the Sussexes. Yes, folks, both “institutions” came out smelling pretty odious and there was no side that garnered all the sympathy and accolades. Both the Royal Family and the renegade pair who are enjoying life in sunny California with their son Archie and another on the way had their share of stalwart supporters and unrelenting detractors. So, in the end, no one won the prize for victimhood or virtue. The contest was definitely deadlocked.

Fear not, folks. At the end of every good story there always seems to be some winners. This time the loving cup and tons of those “Benjamins” printed at the US Mint goes to both iconic television personality Oprah Winfrey and of course, the executives over at Netflix.

The versatile Oprah who has vast experience in television production, the film industry and much more is already a multi-billionaire, but the $8 million that CBS forked over for the licensing agreement to air the interview definitely helped to bulk up her already gargantuan bank account. And let’s not forget the fact that she will have gone down in interview history as reeling in a big one while taking in the stream of praise that has come her way.

And for the folks at Netflix? That’s an easy one. One can only imagine a formidable group of executives from Netflix rubbing their hands together in glee as their eyes morphed into neon dollar signs while watching the Oprah interview. Oprah asked the Sussexes whether they have every watched the mega-hit known as “The Crown.” A loaded question right there as the series has catapulted Netflix to the front of the line as one of the premier movie and series producers and has garnered heartfelt paeans from just about every corner of the earth where there is a television.

So, just having Meghan and Harry saunter out to the interview set and mesmerize the world with revelations about the Royal Family that are beyond shocking is more than enough to motivate the average watcher to give some serious consideration to subscribing to Netflix in order to slake their insatiable hunger for the entertainment industry’s dramatic take on the history of the Royal Family.

And, of course, the mere mention of the series “The Crown” on both the Oprah interview and in the interview that late night CBS television talk show host James Corden did with Harry a few weeks back certainly can’t hurt when it comes to marketing the blockbuster series. Although the statistics have not been thoroughly researched, I would surmise that Netflix walked off with at least a few hundred thousand more subscribers, considering that 17 million people globally tuned into the Oprah-Meghan-Harry event.

Turning our attention to the focus of the interview which did reveal much about the machinations of the UK royal family it is noteworthy to review a bit of history about the family, so that one can get a better grasp on who they are and what they mean to the British Empire and the many countries that comprise the commonwealth of nations that recognize the leadership of the monarchy.

Even though the House of Windsor looks and sounds very British with their “stiff upper lip” and “carry on” attitude, the royal family has a very weak British blood line in their DNA. As a matter of fact, the royal family has way more German blood and practice more German traditions than they do on the British side.

The House of Windsor as we know it today began in 1917 when the family changed its name from the German “Saxe-Coburg & Gotha.” Queen Elizabeth’s grandfather, King George V, was the first Windsor monarch, and today’s working royals are the descendants of King George and his wife, Queen Mary. King George’s mother, Queen Alexandra had both Danish and German blood coursing in her veins and had German blood on his father’s side. Queen Mary was known as the princess of Teck, in the Kingdom of Württemberg in Germany, even though she was born and raised in the United Kingdom. Her parents were Francis, Duke of Teck, who was of German extraction, and Princess Mary Adelaide of Cambridge, who was a granddaughter of King George III. Rumor has it that Queen Mary even spoke English with a German accent.

Before 1917, members of the British Royal Family had no surname, but only the name of the house or dynasty to which they belonged. … The family name was changed as a result of anti-German feeling during the First World War, and the name Windsor was adopted after the Castle of the same name. German bombers were called “Gothas”, in reference to their manufacturer, Gothaer Waggonfabrik

This all stems back to Queen Victoria and Prince Albert whose 63 year reign placed its indelible mark on the United Kingdom. Both Victoria and Albert were of German lineage. Queen Victoria was the last British monarch of the House of Hanover (as in Germany) and the Saxe-Coburg and Gotha dynasty became part of the family in 1840 when Victoria married Prince Albert of that dynasty. Victoria was succeeded by her son Edward VII in 1901, upon her death. He was known as a descendant of the House of Saxe-Coburg and Gotha as well.

To this day, the royal family on the Emerald Isle still practice such German traditions like opening up gifts on Christmas Eve rather than on Christmas Day.

With the advent of World War II and the subsequent abdication of King Edward VIII (aka, David), the royal family did everything in its power to publicly dissociate with Germany. Because the two countries were in the midst of ferocious battle during both world wars, it was thought best to treat Germany as the enemy that it was.

Interestingly, history has recorded that the Duke and Duchess of Windsor, (also known as the former King Edward VIII and his American wife, Wallace Simpson) traveled to Nazi Germany during World War II where they were feted by Adolf Hitler and prominent members of the Third Reich. There has been much speculation on whether Edward’s trip with his wife to Nazi Germany was meant to show the world that at least one country in Europe recognized him as the King of the British Empire and his wife as his royal consort, deserving of adulation and tremendous respect.

Another piece of information that has rocked royal historians to the core is a most interesting one. Prince Phillip of Greece and Denmark who later became the royal consort to the current monarch, Queen Elizabeth (and abandoned his foreign royal title and was granted a strictly British prince title by his wife in the early days of their marriage) was the only male heir of his mother, Princess Alice and his father Prince Andrew. His sisters all married Nazi officers. Redeeming the family from its connection to the Nazi party was Philip’s mother, Princess Alice. Although she also spoke German, she ended up back in Greece during World War II and helped Greek Jews escape from the Nazis who had invaded the country.

The Royal Family, however, has over the last thousand years, successfully navigated life’s turbulent highways. Although it has taken some serious bruises along the way, somehow, the pageantry of the monarchy has captivated people from across the globe and kept it in its favor. Despite the consistent presence of the Republicans faction in the UK that calls for the end of the monarchy, the House of Windsor still prevails and remains a much loved institution in the British empire.

Matzot and the Soviet Jewry Movement

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Moscow Choral Synagogue. Photo Credit: Wikipedia

By Larry Domnitch

There was a definite connection between the procurement of Matzot for Passover for the beleaguered Jews of the Soviet Union and their struggle for liberation from oppressive rule.

An announcement made in the Moscow Central Synagogue on March 16, 1963, that state bakeries would not provide Matzot, caused great disappointment. Congregants were advised to bake Matzot at home, but that would not suffice in providing for the great need.

That year, in 1962, several hundred Jewish students from various New York colleges marched silently for two hours in front of the Soviet UN Mission in Manhattan in protest against the ban.” In their released statement, they called the Soviet prohibition part of a “larger official attempt to destroy the bond between Soviet Jewry and the traditional roots of Judaism which have a national historical significance.” This was one of the first protests ushering in the era of the Soviet Jewry movement. Photo Credit: YouTube

A year earlier, the Soviet government officially prohibited the distribution of matzot throughout the Soviet Union. In response, Jews around the world began to raise their voices in protest.

That year, in 1962, several hundred Jewish students from various New York colleges marched silently for two hours in front of the Soviet UN Mission in Manhattan in protest against the ban.” In their released statement, they called the Soviet prohibition part of a “larger official attempt to destroy the bond between Soviet Jewry and the traditional roots of Judaism which have a national historical significance.” This was one of the first protests ushering in the era of the Soviet Jewry movement.

A few days later, on March 20, US Senator from New York, Jacob Javits, sent an appeal to the Soviet ambassador to the United States, Anatoly Dobrynin to intercede in allowing shipments of American baked matzot. Several American Matzo manufacturers offered to send abundant amounts of Matzot to Soviet Jews.

That year, the Soviets did not comply with efforts to persuade them.

The next year, feeling some pressure, the Soviets appeared to express willingness to make some concessions. A month before Passover, Soviet diplomats abroad responded to Jewish religious leaders’ inquiries on the matter of matzo.

In Washington DC, on February 7, Genardy Gavrikov, a Secretary of the Soviet Embassy in Washington stated that Jews in the USSR would be entitled to bake Matzot after a meeting with Rabbi David Hill, president of the Young Israel organization.

One month later, during a two hour visit to Jerusalem’s Heichal Shlomo Synagogue, the Soviet ambassador to Israel, Mikhail Bodrov, wearing a kippa on his head, said he would look into the matter of the refusal of Soviet authorities to allow the import of Matzot for Passover.

on March 20, US Senator from New York, Jacob Javits, sent an appeal to the Soviet ambassador to the United States, Anatoly Dobrynin to intercede in allowing shipments of American baked matzot. Several American Matzo manufacturers offered to send abundant amounts of Matzot to Soviet Jews. Photo Credit: nyc.org

The following week, on March 24, the New York Board of Rabbis representing the Orthodox, Conservative and Reform, appealed to the United Nations Commission on Human Rights requesting that Jews be allowed to bake and import Matzot.

Would home baking of Matzot be permitted? Could it suffice? Private homes were inadequate for baking and supplying sufficient quantities. At the same time, there were additional arrests and incarcerations of individuals who were found baking matzot. That week, eight Jews were reportedly arrested in Moscow baking Matzot and their equipment was confiscated. This gesture was essentially cosmetic and the outcry from voices in the West intensified.

Would the Soviets permit Matzot on Passover?

The Chief Rabbi of England, Rabbi Israel Brodie, appealed to Soviet authorities “in the name of Anglo-Jewry” to permit Jews have matzot for upcoming holiday. He appealed to Soviet authorities “to permit the basic religious requirement to be performed in an adequate and satisfactory manner.”

That Passover, a special prayer was added to the seder by Rabbi Brodie, articulating the increasing identification of World Jewry with the plight of their brethren. “Behold this Matzo, the symbol of our affliction but also of our liberty. On this festival may our hearts be turned to our brothers and sisters in Russia who were not permitted to bake Matzo and to celebrate this Passover.”

The World association Jewish Students appealed to the UN Commission of Human Rights to intervene for the release of Jews arrested previous week for baking Maztot.” Their message also protested against the ban on Matzot.

As Passover approached, twelve major American Jewish organizations expressed readiness to send a planeload of Matzot. They urgently requested the consent of the Soviet government to approve this undertaking.” The Soviets did not concede.

As Passover began on April 8, a story appeared in Jewish Telegraphic Agency on April 10, that the Moscow Central Synagogue was crowded with worshippers, but “few were in a position to secure Matzot.”

The efforts did not seem to have had an impact! The Soviet response seemed once again to be ‘Nyet!’

But Jewish activists wanted results. With the arrival of 1964 as the outcry grew, the Soviets responded. Just prior to Passover in 1964, the Moscow Jewish community was permitted to rent a small bakery to bake matzot. By 1965, some synagogues in major cities were also permitted to be used for baking matzot. Jews were also allowed to receive individual packages of over ten thousand pounds of matzot sent from abroad. By 1966, bans were lifted in some capitals of the Soviet republics, and in the regions within the Soviet Southern republics that possessed Jewish communities.

The pressure intensified as the Soviet Jewry movement grew worldwide.

By 1969, the Soviets eased more restrictions and matzot were readily available.

The reduction of other restrictions accompanied the easing on Matzot. In 1971, tens of thousands of Jews would be permitted to leave for Israel. In subsequent years, the numbers of emigrants increased. The iron curtain was opening.

Glenn Richter, one of the founders of the activist Student Struggle for Soviet Jewry in 1964, relates, “We had the definite feeling that there was an effective ban by the Kremlin producing sufficient Matza and what little occurred was largely for show to the West. We well remember the effective ban the previous year, 1963, and that certainly pushed our actions a year later.”

The Soviet’s easing on matzot restrictions was part of a trend of concessions to international pressure. In a sense, it was Matzah, and the Jewish drive and persistence to fulfill the obligation of partaking of Matzah on Passover that helped to open the doors to freedom for many Soviet Jews.

Larry Domnitch lives with his family in Efrat.

‘Four Keys of Kabbalah’: A Relatable Introduction to Jewish Mysticism

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It’s not often that an author hides such a wide-ranging and impressive work behind a title as simple and unassuming as “The Four Keys of Kabbalah” by Rabbi Yisrael M. Rice, longtime Chabad emissary to Marin County in Northern California.

Rabbi Yisrael Rice incorporates eternal wisdom and practical life lessons

By: Menachem Posner

It’s not often that an author hides such a wide-ranging and impressive work behind a title as simple and unassuming as “The Four Keys of Kabbalah” by Rabbi Yisrael M. Rice, longtime Chabad emissary to Marin County in Northern California.

Couching Kabbalistic and Chassidic concepts in relatable language and analogies, Rabbi Rice deftly lays out the purpose of creation, human suffering and everything in between, and then goes on to draw direct lines between these big-picture concepts and how these truths are to be incorporated into everyday life.

Couching Kabbalistic and Chassidic concepts in relatable language and analogies, Rice deftly lays out the purpose of creation, human suffering and everything in between, and then goes on to draw direct lines between these big-picture concepts and how these truths are to be incorporated into everyday life.

Chairman of the editorial board and member of the executive committee of the Rohr Jewish Learning Institute (JLI), Rice has been on the forefront of Jewish adult learning for decades, and this book does not disappoint, bringing fresh perspective and relevance to timeless Torah wisdom.

Here, Rabbi Rice shares some of the genesis of the book, as well as what he hopes it will accomplish for readers:

Q: What inspired you to write this book?

A: I came to Marin County in 1987 and was excited to share Chassidism with the people I met. But I was disappointed. I would teach something I found earth-shatteringly revolutionary, and people would shrug and say, ‘What does this have to do with me?’ I realized that there was a problem with the messenger (me). I set about looking for a better way to convey these concepts which I have found to be so powerful and empowering. This eventually became a seminar, which gave birth to a series of JLI courses, and then this book.

Q: A reader of this book is immediately struck by how you begin with universal “macro” concepts, the Keys of Kabbalah, but you don’t stop there, tracing those ideas into actual mitzvah observance and going into the specifics of the various mitzvahs.

A: That’s right. I worked very hard to build a bridge between very big ideas and very small changes we can make in our lives, painting with broad strokes but filling in the fine details as well. To me, the two poles are both crucial and have a symbiotic relationship. Without the big picture, our Jewish observance—our very lives—lacks vitality and purpose. On the other hand, if it does not lead to action, the big picture is stunted. In other words, meaning is discovered through both deep understanding and doing something with that understanding.

Q: It’s clear that you paid a lot of attention to how you convey the book’s concepts, and there is a lot of rich storytelling, vivid analogies, as well as a touch of humor. Who is the book intended for?

A: My intention is to reach any person who is looking for deeper meaning behind Judaism. But it is applicable to any person, Jew or non-Jew, and most of it is perfectly understandable with minimal background information.

Q: Without giving away too much of the book, can you share what the Four Keys are?

A: Sure. They are:

  1. Everything that exists is brought about by a Divine spark;
  2. The Divine spark is concealed;
  3. The purpose of this hiddenness is for us to discover and uncover the spark;
  4. Only through discovery do we have ownership, and that gives meaning and value to us and our life’s work.

But spelling out the Four Keys is only the first part of the book. I then go on to demonstrate how these four keys unlock meaning in our everyday lives, including the performance of various mitzvahs.

Q: What has it been like to release a book during Covid, when conventional book signings and speaking engagements are virtually impossible?

A: You just said the key word: virtual. I have had Zoom speaking engagements where Chabad Houses or community centers bring together 50, 100 people for a conversation and we then share a link where people can buy the book. I have had Zoom book-signings showing people as I inscribe the book for them and then pack it up for shipping.

And there have been hidden blessings as well. Chabad emissaries are giving out a lot of care packages these days. Some have purchased cases of books to put into the packages, which is something I would have not expected.

Q: How does this relate to the very popular JLI courses you have authored? Is the book a product of the courses?

A: I would say it’s really the other way around. Over the course of decades, I wrote down and refined the ideas in the book. Along the way, a separate tributary opened up in the form of the JLI courses. Perhaps these courses will fuel future books.

Q: Do you have any final thoughts for readers?

A: The profound mystical idea is simple and elegant. More importantly, it’s waiting for you to bring to life in your own unique way. (Chabad.org)

The Four Keys of Kabbalah (including signed copies by request) can be purchased at kabbalahkeys.com and Amazon, where it is also available as a Kindle e-book.

One-Man Play Goes Online to Deliver Holocaust Lessons to New Generation

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Roger Grunwald as Shmuel, an Auschwitz survivor, in “The Mitzvah.”

By: Dan Pine

Roger Grunwald was on a roll. For years, he had been touring the globe with his Holocaust-themed, one-man, multiple-character play, performing it at synagogues throughout North America, Israel and the U.K. and at universities such as Oxford, Penn State and Ben-Gurion.

But right when he was all set to take the expanded version of that play on a major 2020 tour, the pandemic hit and Grunwald had to quickly rethink his career strategy.

The gist of his new plan? Goodbye live theater, hello Zoom.

For several months, the San Francisco native has been offering a program called “The Mitzvah Project” to high schools. This new online version includes a filmed version of his one-man play, “The Mitzvah,” as a jumping-off point to teach teens about the Holocaust. He’ll be presenting the project to schools in Marin, Contra Costa and Santa Clara counties at various dates in January and February, scheduled around International Holocaust Remembrance Day, Jan. 27.

“So far the response has been very strong from educators and students,” said the experienced actor-playwright, who had a role a few years ago in the pilot episode of “Vinyl” on HBO, which was directed by Martin Scorsese. “Yes, they get a visceral experience [when ‘The Mitzvah’ is performed live] that they might not get in the same way seeing the video. But from the response, they seem to be impacted.”

Nancy Grabow, the German-language teacher at Walnut Creek’s Northgate High School, hopes students at her school will be among them. Grunwald will present “The Mitzvah Project” to her students, along with drama and European history students, on Feb.3.

“I jumped at the chance,” she said of Grunwald’s presentation. “We have to learn from history or we’re going to make the same mistakes.”

The son of an Auschwitz survivor, Grunwald co-wrote the play with Annie McGreevy. It tells the fictional story of a Nazi military officer who had a Jewish mother (yes, Hitler did allow some mischlings — the offspring of a Jewish and an Aryan parent — into the Wehrmacht) and a Jewish concentration camp prisoner, and how fate brought them together. There is also a Groucho Marx-like character, who serves as a sideline commentator on the events. Grunwald performs all the roles, switching seamlessly from one character to another.

The play (in-person or online) is almost always followed by a lecture and Q&A session, aka “The Mitzvah Project.”

Woven throughout are words such as “mitzvah” and other details that not every teenager of today is going to understand.

Grunwald tackled that problem by creating a study guide that is given to students ahead of time. It presents an overview of the Holocaust, who the Nazis were, what Auschwitz was and how genocide was effected under Hitler.

“I have to accept the fact that there are young people for whom this goes right over their heads,” he said of the complex subject matter. “But there is some value in seeing something they hadn’t been exposed to before. Out of 100 students, if there are 20 who get a significant experience — or even one — I’ve accomplished something.”

Born in San Francisco and a 1969 graduate of Lick-Wilmerding High School in the city, Grunwald grew up hearing his mother’s stories of her girlhood in Frankfurt, the rise of Hitler and her deportation to Auschwitz, where she clung to life for two years before liberation. In later years, his mother was active in Holocaust education, doing her part to make sure something like that never happened again.

Meanwhile, after graduating from UC Berkeley, Grunwald had moved to New York to launch his acting career and to do community organizing on the side, especially on behalf of New York City’s most vulnerable populations. He went on to become a theater, film, TV and voice actor, and has appeared in more than 70 stage productions in the United States and Europe, according to his website.

After reading Bryan Mark Rigg’s 2002 book “Hitler’s Jewish Soldiers,” which recounts the little-known history of Germans with partial Jewish ancestry serving in the Nazi army, he had found a topic for a play. And if the matter seemed urgent then, perhaps it’s even more so now, with at least one recent study showing that two-thirds of millennials do not know what Auschwitz was.

In light of the Jan. 6 right-wing insurgence at the Capitol, Grunwald sees the lessons of the Holocaust as more urgent than ever. With blatant hatred of Jews on display among some in the pro-Trump mob, and the use of plenty of white-supremacist symbols (such as the Confederate flag), the siege, some would say attempted coup, was a warning that the hatred that fueled the Holocaust is still alive.

“The message of the play is there is no ‘other,’” he said. “The ‘other’ is us. Lying never was more widespread, shameless, systematic and constant than it is today. Lies don’t even need to be plausible to work. It’s part and parcel of the Eurocentric big lie that brought about Holocaust denial and the ‘Protocols of the Elders of Zion.’ Our democracy, for all its robustness in 200-plus years of existence, isn’t invulnerable, as we have just seen.”

Dan Pine is a J. staff writer. He retired as news editor in 2020.

(This article originally appeared in The Jewish News of Northern California)

How a New World of Consumers Discovered Handmade Matzah

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As 81-year-old Brooklyn-born Tzal Rotter remembers, authentic shmurah matzah was once a rarity. (Photo: Eliyahu Parypa/Chabad.org)

Traditional shmurah matzah was still a rarity in post-World War II New York

By: Dovid Margolin

There’s nothing more pleasant on a cold New York winter’s day than the smell of freshly baking matzah wafting up the street. Outside the Lubavitch Matzah Bakery’s metal doors in Brooklyn’s Crown Heights neighborhood sits the world as it is, cold and blustery; inside, it is Passover. Workers have been baking handmade shmurah matzah since at least October, churning out the flaming discs to meet demand, which has grown dramatically in the last 60 years. This year, more than 1 million pounds of the traditional round variety will be produced in the United States alone.

In 2017, more than 1 million pounds of the traditional round variety will be produced in the United States alone.

It was in 1954 that the Rebbe—Rabbi Menachem M. Schneerson, of righteous memory—first began talking about the importance of eating authentic shmurah matzah, encouraging his followers to distribute it to every Jew they met. From New York to Boston and Chicago to Los Angeles, early Chabad-Lubavitch shluchim began ordering matzah from the Lubavitcher matzah bakery in New York and giving it out in their respective Jewish communities.

As the network of Chabad emissaries grew, so did the annual matzah distribution. Jews who had just a short time earlier not even known of the existence of shmurah matzah’ started to rely on it for their seder, forming new family customs.

Today, far from being a niche product, handmade shmurah matzah can be found in national supermarket chains such as Costco, Pathmark, Jewel-Osco, Albertsons and Stop & Shop.

As 81-year-old Brooklyn-born Tzal Rotter remembers, authentic shmurah matzah was once a rarity.

 

The Lower East Side to Brownsville Express

At Primo Hatters, a block-and-a-half from the bakery in the Crown Heights neighborhood of Brooklyn, Rotter sits, the morning paper folded over his knee and a newsboy cap resting on his head at a jaunty angle. He grew up in the borough’s Brownsville neighborhood, at the time a lower-middle-class Jewish neighborhood packed with immigrants and their American-born children. His father was a kosher butcher who had emigrated from Poland in 1928, and Rotter and his siblings spent the weeks before Passover helping their father in the butcher shop, packing orders and delivering them at night.

Primo Hatters, a block-and-a-half from the bakery in the Crown Heights neighborhood of Brooklyn. Photo Credit: Mapquest.com

“We had to take out the chicken pupiks [Yiddish for ‘gizzards’] without opening them up,” recalls Rotter. “Before Pesach, you had to do it very carefully—to clean it out so the chometz in the stomach didn’t get into the rest of the chicken.”

The Lubavitcher Rebbe is pictured burning the chometz on the morning before Passover

On the eve of Passover, after finishing up the final holiday meat and poultry orders, Rotter’s father would close up shop and the two of them would make the long trip to Manhattan’s Lower East Side, taking a bus over the Williamsburg Bridge to get to the Poilisher handmade matzah bakery, a mom-and-pop shop run by Chassidic Jews of Polish stock.

“I remember it being the only matzah bakery around,” says Rotter. “It was in a tiny house with a storefront, and the bakery was downstairs in the basement.”

Carrying the box carefully by its twine string, they’d rush back to Brownsville with the round shmurah matzah, arriving home shortly before the holiday began. That evening, Rotter’s father would lead the seder with the special matzah.

“There weren’t many people who used shmurah matzah,” says Rotter. “My friends, they mostly had boxed machine matzah: Streit’s or Manischewitz or whatever.”

The sixth Rebbe—Rabbi Yosef Yitzchak Schneersohn, of righteous memory—had arrived in New York from war-torn Europe in 1940, re-establishing his yeshivah in America. Eight years later, in 1948, Rotter’s father transferred Tzal (short for Betzalel) to the Lubavitcher Yeshiva.

“That was the first time I saw shmurah widely used, when I came to Lubavitch,” he says. “I was 12.”

 

A Bakery of Their Own

Back in January 1950, two years after Rotter joined the Lubavitcher Yeshiva’s younger division, 20-year-old Rabbi Gedalya Korf arrived from Europe to join the older one. The Russian-born Korf had escaped from the Soviet Union together with his family in 1946, and after making it to a displaced persons camp in Germany, the family landed in Paris.

Korf reached New York at what proved to be a time of momentous change. Not long after disembarking Korf and a few fellow yeshivah students entered the sixth Rebbe’s office for a private audience, a day that turned out to be the last Sunday of the saintly rabbi’s life. R. Yosef Yitzchak passed away not a week later, on the 10th of the Jewish month of Shevat, which that year corresponded to Jan. 28. One year later, on the first anniversary of R. Yosef Yitzchak’s passing, his son-in-law, the Rebbe, formally accepted leadership of the Chabad movement.

Korf remembers only two shmurah matzah bakeries in operation at the time, both on the Lower East Side and catering to a small Orthodox clientele, primarily Chassidic Jews.

“The Rebbe Rayatz [a Hebrew acronym for R. Yosef Yitzchak] received his matzah from the Poilisher bakery,” recalls Korf. On the morning of the eve of Passover, a delegation of yeshivah students would take the subway to the bakery and personally prepare the sixth Rebbe’s matzahs.

In 1953, Korf’s parents and siblings crossed the Atlantic to settle in New York. His father, Rabbi Yehoshua Korf, who passed away in 2007 at age 102, was born in Kremenchug, Ukraine, and educated in underground Chabad yeshivahs throughout the Soviet Union. (He served as director of the secret yeshivah in Kharkov in 1929, before it was closed due to pressure from authorities).

In 1954, Rabbi Yehoshua Korf, who passed away in 2007 at the age of 102, opened his shmurah matzah bakery at 109 Broome St. on Manhattan’s Lower East Side.

Not long after moving to New York, the elder Korf decided to open a business. According to his grandson, Rabbi Pesachya Korf, the elder Korf approached the Rebbe with a number of business ideas which the Rebbe advised against. When he informed the Rebbe that an opportunity had come up to open a bakery and asked whether that was the path for him, the Rebbe immediately gave his blessings. In 1954, Korf opened his shmurah matzah bakery at 109 Broome St. on Manhattan’s Lower East Side.

“I was more than involved” in helping to set up the bakery, recalls his son, Rabbi Gedalya Korf. Although it, too, was a small bakery, the younger Korf began implementing a number of innovations. He set the bakery up with distinct zones, starting with the room where the flour and water are mixed, followed by the rolling station, and lastly, the oven for the baking. He also built separate rooms for the flour and water, each containing a window, with the mixing area situated between them. These innovations, which streamlined and simultaneously ensured a more kosher baking process, were subsequently adopted by other matzah bakeries and are today industry standards.

Although Korf’s shmurah matzah bakery was a private business, for Lubavitchers—many of whom had risked their lives in Soviet Russia for the sake of baking and consuming the ancient food of faith—it became a community institution. Finally, they had a matzah bakery of their own—one they did not have to keep hidden from persecuting authorities and prying neighbors, an American coming-of-age for a movement scarred by Russia.

Korf was a respected Chassid who throughout his long life served as a mentor within the Chabad community. After his bakery opened, Korf’s punctilious attention to halachic strictures quickly became widely known. According to Rabbi Pesachya Korf, the famed Rabbi Moshe Feinstein—one of the foremost halachic arbiters of the 20th century—insisted on purchasing his personal matzah from Korf’s bakery.

Packing up boxes of handmade shmurah matzah. (Photo: Eliyahu Parypa/Chabad.org)

In the spring of 1954, not long after Korf’s bakery opened, the Rebbe began publicly speaking about the importance of distributing round, handmade shmurah matzah. Chabad emissaries, at the time still small in numbers but already widely scattered geographically, took the Rebbe’s words to heart and began handing out the crispy, irregularly shaped matzahs (since they are made by hand, each one comes out looking different, as opposed to the square machine type, which are uniform).

The Rebbe’s insistence that shmurah matzah be made available around the country emerged in curious ways. In one notable example, the Rebbe arranged that Chabad’s central educational organization, Merkos L’Inyonei Chinuch, pay for Korf’s shmurah matzah advertisements in Chicago through the Chabad emissary there at the time, Rabbi Shlomo Zalman Hecht.

The Lubavitch Matzah Bakery, now owned and operated by Rabbi Yitzchak Tenenbaum, moved to the Crown Heights in the late 1960s, and this year will have produced north of 100,000 pounds of matzah. Today, a half-century since opening as the first shmurah matzah bakery to look outside the confines of the Chassidic community, it continues its mission: supplying Jews of all backgrounds with the food of faith—the same round matzah their ancestors once ate.

(www.Chabad.org)

Parshas Vayikra – Courtesy and Confidentiality

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“The Lord called to Moses and spoke to him from the Tent of Meeting, saying: ‘Speak to the Israelite people and say to them...’”

By: Rabbi Dr. Tzvi Hersh Weinreb

“There is no such thing as privacy anymore.”

“There are no secrets anymore.”

These are two complaints that are heard frequently nowadays.

We live in a world of cell phones and e-mails, blogs, Facebook and Twitter. We have no privacy, for almost anyone can reach us wherever we are, whatever we happen to be doing, at all times of the day. And we can have no secrets, because anyone who knows anything about us can spread it to the entire world in a matter of seconds.

How often have I sat down for a moment of private time, for study or contemplation, or just to “chill out”, only to have the silence disrupted by some total stranger who managed to obtain my cell phone number? How many dozens of e-mails and blogs fill up the space of my inbox with communications that, at best, are of no interest to me and often are offensive and obnoxious?

We once felt entitled to privacy and courtesy, but they no longer seem achievable.

Often, we write a confidential note to a trusted friend, sharing a message that we would rather others not know, only to discover that the note is now circulating in cyberspace, accessible to literally everyone. Sometimes, it is the friend’s betrayal that has made our secret public. Often, it is simply misjudgment or carelessness on his part. But more frequently, it is an unwanted error, a mistaken pressing of “send” instead of “delete”.

We once expected confidentiality and discretion, but they too no longer seem possible.

Our contemporary society has lost what once was among its primary values. “A man’s home is his castle” once meant that decent citizens respected the “fences” around another individual’s personal space and would not casually trespass those boundaries.

The value of trusting in the discretion of another, once a cornerstone of human interaction, is now in danger of being relegated, along with other once-cherished values, to the oblivion of “old-fashionedness”.

The right to privacy and the ability to assume confidentiality are universal human values. It is important to know that they are primary Jewish values as well. Sources for these values in our tradition include this week’s Torah portion, Vayikra.

This might come as a surprise to you, dear reader, because you know that this week’s portion is the introduction to Leviticus, the biblical book which focuses upon sacrifices and Temple ritual. This week’s portion especially seems limited to the comprehensive and complex details of sacrificial offerings. Where is there even a hint of these contemporary concerns, courtesy and confidentiality?

Chapter one, verses one and two, say it all, albeit between the lines:

“The Lord called to Moses and spoke to him from the Tent of Meeting, saying: ‘Speak to the Israelite people and say to them…’”

The rabbis of the Talmud saw in these simple and direct phrases two subtle messages.

First of all, the Lord called to Moses first and then spoke to him. He didn’t surprise Moses. He didn’t intrude on Moses’ privacy and autonomy. First, He called to him. He knocked on Moses door, as it were, ringing the bell first, asking to be invited in. No unwanted intrusion, even from the Lord Almighty, to his favorite prophet!

This observation is made by the rabbis in the Talmudic tractate Yoma. In a less well-known Talmudic source, the Tractate Derech Eretz, the rabbis find that the Almighty’s courteous concern for the privacy of his lowly creatures did not begin with Moses. It goes back to the way He treated the very first man, Adam. Genesis chapter three, verse nine: “The Lord God called to Adam and said to him: ‘Where are you?’” Here too, even when the Lord wishes to rebuke Adam, He first “calls to him”, signaling the uncomfortable conversation which is about to ensue.

God respects Adam’s privacy, and He doesn’t just “barge in” on Moses. Surely a lesson in human values.

The rabbis on the same page in Tractate Yoma find another message in the deceptively simple opening verses of our Parsha. “…saying: ‘Speak to the people and say to them…’” From the redundancy here, “say”, and “speak”, and “say”, the rabbis derive the lesson that when someone tells you something, you are forbidden to share it with another unless you are given explicit permission to do so.

Moses was not permitted to re-tell even the divine message that he heard until God Himself told him that it was okay to “say it over”.

The medieval Rabbi Moses of Coucy actually enumerates this admonition for utter confidentiality as one of the prohibitions comprising the 613 commandments of the Torah.

As I have reflected upon these specific teachings over the years of my personal Parsha study, I have come away with several conclusions: Firstly, there is much that is implicit in the Torah; much that lies beneath the surface. The long and complicated ritual laws that confront us as we read this week’s Parsha are contained in a context that teaches us more than the surface lessons. Our Rabbis of old were particularly expert at digging out these unexpected but precious nuggets.

Secondly, these nuggets are often of astounding relevance for our contemporary condition. What can be more relevant than a reminder about the values of courtesy and confidentiality?

Finally, these lessons are not merely abstract teachings or bits of wisdom for us to ruminate upon as we relax in our armchairs. Rather, they are calls to arms. They are challenges.

It is difficult indeed to combat the value system that is foisted upon us by the technology which pervades the world in which we now live. Very difficult. But very necessary. If we lazily submit to the pernicious influence of modern convenience, we risk the ultimate loss of our very humanity.

A culture devoid of courtesy can turn into a culture of callousness and cruelty. A world where one cannot trust his confidante is a world where authentic friendship is impossible.

Troubling thoughts? Yes, indeed. But they are thoughts which we ignore at our own peril.

How fortunate are we that these thoughts are available to us, subtly embedded in the opening verses of this week’s Torah portion!

Rabbi Dr.Tzvi Hersh Weinreb is Executive Vice President, Emeritus of the Orthodox Union, following more than seven years as Executive Vice President.

Parshas Vayikra – We Are All Connected

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As we approach the great festival of Passover, which is a time for renewal, we must offer our hearts and souls to G-d and thus grow closer to Him through our prayers, mitzvot, and Torah study

By: Rabbi Osher Jungreis

This week, we begin the third book of the Five Books of Moses, The Book of Leviticus. While the Book of Exodus focused on our redemption from Egypt, and concludes with the construction of the Tabernacle, the Book of Leviticus commences with the services that are to be performed there: the sacrificial offerings, and the Laws pertaining to the Kohanim.

When Moshe Rabbenu commands the Jewish nation to bring an offering, he states, “When a man (Adam) among you brings an offering to HaShem…”

There are some perplexing problems in this first passage which are apparent in Hebrew, but are lost in the English translation. Why is man called “Adam” rather than “ish”? And why does the passage begin with the singular, “yakriv” — “will bring” and then continues with the plural, “yakrivu”?

The name “Adam” is used rather than “Ish” so that when we offer our service to G-d, we might emulate the first man, Adam, in the Garden of Eden, whose dedication and love for G-d was pure. As the only man in the world, he had no need to impress anyone. In giving an offering, Adam clearly perceived that everything is from G-d and in humility and gratitude, desired to come closer to Him. The very word for sacrifice in Hebrew, “korbanot” connotes this concept, for it is derived from the word, “karov” – “to draw near”.

Similarly, as we approach the great festival of Passover, which is a time for renewal, we must offer our hearts and souls to G-d and thus grow closer to Him through our prayers, mitzvot, and Torah study. That is the Korban— sacrifice that we, who are bereft of the holy Temple in Jerusalem must offer today.

The question still remains — why is there a change from the singular to the plural when it comes to bringing this offering? And here too is an instructive lesson for all generations. The passage starts out in the singular because, when a man sins, he believes that his transgressions impact only on him. But the Torah teaches that that which we do as individuals influences everyone and everything around us.

Therefore, our sages compare our predicament as a nation to a group of people on a ship. If one should bore a hole under his seat, in vain does he protest “This is my business the hole is under my seat!” — The entire ship will go under. The converse is also true. Repentance and mitzvot not only elevate the individual, but they enrich the nation. So the passage starts with the singular and ends with the plural.

These then, are the lessons that we have to take with us to the Seder table — to be like Adam, committed to the service of G-d for no other reason than that we desire to be closer to our Heavenly Father, and to be constantly aware that that which we do as individuals is not our own private affair, but can impact on our people negatively or positively. It all depends on us. If ever this lesson had meaning, it is today.

Our people are in the throes of crises. Consider the escalation of Anti-Semitism throughout the world, their naked hatred and indifference of the nations to our people and if you will consider it all you too will have to conclude that we cannot rely upon anyone but Hashem and we must call upon Him UNITED WITH LOVE.

(www.Hineni.org)

Pocono Mountains: Insider’s Guide to Delaware Water Gap

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Hiking Trail in the Delaware Water Gap

By: Emily Whalen

From miles away, a distinctive notch in the Appalachian Mountains draws the eye. Delaware Water Gap has beckoned visitors to the Pocono Mountains for centuries, offering picture-perfect spots for camping, a plethora of hiking and biking trails plus kayaking, canoeing and water recreation galore. Known as the Gateway to the Poconos, Delaware Water Gap is also the source of the name of the whole region; “Pocono” is a Native American word meaning “stream between two mountains.”

Chamberlain Canoes

With its storied past, incredible natural beauty and welcoming community, insiders know there’s lots to love in Delaware Water Gap. Read on to learn more!

  1. Discover the History of Delaware Water Gap
  2. Explore the Area’s Natural Wonders
  3. Follow the Appalachian Trail
  4. Spend a Day on the River
  5. Experience the Gap’s Tradition of Hospitality

Discover the History of Delaware Water Gap

The beginnings of the borough of Delaware Water Gap can be traced back to 1793 when Antoine Dutot founded the town and later built the area’s first inn. The arrival of the Delaware, Lackawanna and Western Railway in 1856 heralded the first big boom in the Gap’s popularity, with passengers from New York City and Philadelphia taking the train to the mountains for a summer retreat.

Take a journey through time and relive the history of Delaware Water Gap at the Antoine Dutot Museum & Gallery.

The region was touted as a “Wonder of the World,” and lavish resort hotels sprung up to host the crowds of tourists. “Water Gap” became household words known all over the country, and a New York Times correspondent covered happenings in Delaware Water Gap every summer. Musicians showed their skill at local venues including Deer Head Inn, then Central House, and Shawnee Inn, with John Philip Sousa performing at the Historic Castle Inn. Theodore Roosevelt, Fred Astaire and Bette Davis were a few of the famous guests of the era.

As the twentieth century dawned and the advent of the automobile tempted vacationers further afield, two of the most popular resorts, Water Gap House and The Kittatinny, were claimed by fires and never rebuilt. The pace of life in Delaware Water Gap began to slow, but the lure of the area’s natural beauty remained. In 1965, the Delaware Water Gap National Recreation Area was created, encompassing 70,000 protected acres. Modern outdoor enthusiasts find the same peace and tranquility tourists savored in the past, and the tradition of welcome in the local community is as strong as ever.

Today’s visitors to Delaware Water Gap can step back in time at local museums. Learn more about the area’s rich history at the Antoine Dutot Museum and Gallery, housed in a nineteenth century brick schoolhouse on Main Street. The echos of the rush of Victorian vacation life can still be felt during tours of the Historic Castle Inn just down the road.

 

Explore the Area’s Natural Wonders

Following the Delaware River as it winds its way between Pennsylvania and New Jersey, the Delaware Water Gap National Recreation Area is home to a treasure trove of wilderness wonders. Hike the mountain ridges to discover panoramic views and watch for birds and wildlife in the quiet forests, or descend to the river valley to bike the McDade Recreational Trail and spend a day at the beach. Breathtaking foliage covers the area every autumn, and when the snow arrives, Shawnee Mountain Ski Area becomes a winter wonderland with ski, snowboard and snow tubing.

Both the tallest and second tallest waterfalls in Pennsylvania can be found in the Delaware Water Gap Natural Recreation Area. Coming in at PA’s #1, the three-tiered Raymondskill Falls is just a few feet shorter than Niagra when the drops from the three tiers area added together. Dingmans Falls is also majestic, with a boardwalk trail leading to the base and stairs ascending for a view of the upper falls.

 

Follow the Appalachian Trail

Hikers traversing the Appalachian National Scenic Trail will spend 28 miles of their 2,174-mile journey within the Delaware Water Gap National Recreation Area. The trail follows the Kittatinny Ridge, topping Mount Tammany and Mount Minsi and crossing right through the middle of the borough of Delaware Water Gap. AT trekkers find a warm welcome at the Church of the Mountain Hostel, which offers lodging, hot showers and towel service, as well as a potluck dinner every Thursday night.

Delaware Water Gap is also a great base for those looking to get just a taste of the white blaze trail. Out-and-back day hikes in the area pass through landscapes dotted with lakes and wildflowers and open onto overlooks with inspiring vistas.

 

Spend a Day on the River

Lush green mountains rising above wide waters make the Delaware River any paddler’s dream. Float gently with the current and take in the scenery. Whether plying your oar or swimming along the shore, remember to wear a life jacket and practice river safety.

Shawnee River Trips

Your vessel awaits at local rental locations like Edge of the Woods Outfitters. Sign up for a canoe or kayak trip with experienced guides through Shawnee River Trips. Pets can come along for the ride too on journeys with Chamberlain Canoes.

 

Experience the Gap’s Tradition of Hospitality

Accommodations in Delaware Water Gap carry on the area’s long legacy of welcoming visitors. Get a taste of the Gap’s resort heyday at historic hotels like the Shawnee Inn and Golf Resort or enjoy live music at the Deer Head Inn, home to the oldest continuously running jazz club in the country. Cozy bed and breakfasts like Santosha on the Ridge or the Stony Brook Inn are ideal for a romantic retreat, while a stay at a scenic campground such as the Delaware Water Gap/Pocono Mountain KOA or Driftstone Campground means you won’t miss a moment of the natural beauty.

Frontier Falls Mini Golf–Shawnee Village

Plan a visit and discover for yourself what has generations of vacationers have loved about Delaware Water Gap! Don’t forget to check out special offers and upcoming events in the region, and explore more of the charming small towns in the Pocono Mountains below.

(www.PoconoMountains.com)

Emily Whalen is the Communications Manager for the Pocono Mountains Visitors Bureau. A small town coffee shop connoisseur and lifelong lover of the mountains, she is excited to share tips to help visitors make the most of their stay in the Poconos.

Stealth Anti-Semitism at Harvard University: Cornell West

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Harvard University. Photo Credit: iStock

How deprive Jewish Israelis of the insulation of victimhood? By accusing them of apartheid against the ever-aggrieved Palestinians

By: Dr. Richard L. Cravatts

As evidence of what the late Professor Edward Alexander has called “the explosive power of boredom” in rousing the liberal professoriate to its ideological feet, Harvard’s own Harvard Divinity School professor of the Practice of Public Philosophy, Cornell West, recently wondered out loud why the university might have denied him tenure.

His explanation: that because he is a relentless critic of Israel, and because he thinks so highly of his academic accomplishments and record, it must be his pro-Palestinian leanings that spooked the Harvard committee making his tenure decision. “This is my hypothesis,” West said, “because given the possibilities of why they would not be even interested in initiating a tenure process, what else it could be?”

Harvard professor Cornel West at a campaign rally for Bernie Sanders at the University of New Hampshire (Andrew Harnik/AP)

Ignoring the possibility, of course, that the reason he was not offered tenure has more to do with his uneven academic reputation and credibility than with his criticism of the Jewish state, West conjured up a familiar trope of Jew-haters: that if you condemn Israel and denounce its policies and behavior, you potentially have to pay a high reputational price. “The problem is that [critiquing Israel] is a taboo issue among certain circles in high places,” West said. “It is hard to have a robust, respectful conversation about the Israeli occupation because you are immediately viewed as an anti-Jewish hater or [having] anti-Jewish prejudices

Criticism of Zionism and Israel is, of course, an issue about which Professor West and others have many notorious opinions, but which are being threatened, in his view, through the suppression of Palestinian Arab solidarity and an unrelenting cataloging of the many predations of Israel. Professor West’s implication is that on this one issue—criticism of Israel—the sacrosanct notion of “academic freedom” is being threatened by those pro-Israel opponents who wish to stifle any and all speech critical of the Jewish state.

West goes even further, suggesting that Jewish power “among certain circles in high places”—and those who are afraid of it on the Harvard campus—is so pervasive and influential that it shapes tenure decisions and plays a role on who advances academically and who does not.

West is caught in a moral trap in which many critics of Israel now find themselves, particularly as universities and other organizations adopt the International Holocaust Remembrance Alliance’s (IHRA) working definition of anti-Semitism. One of the sections of the definition says that those who “claim that the existence of a State of Israel is a racist endeavor” are anti-Semitic, a point which, naturally, causes great discomfort for West and his fellow travelers on race-obsessed campuses who now frame the Israeli/Palestinian conflict as a contemporary example of racism—even manifested as alleged apartheid in Israel’s supposed racist treatment of “brown” Palestinian Arabs.

If it is now deemed anti-Semitic to refer to Zionism as racism, then West, naturally, has to reject any definition of anti-Semitism that would accuse him of expressing it.

The IHRA definition does not criminalize speech; what it does do, however, is enable university leaders to reject false claims that virulent anti-Israel activism is simply “criticism of Israel,” and call it what it is and what its pernicious effects are: that if the behavior of individuals on campus involves “denying the Jewish people their right to self-determination, e.g., by claiming that the existence of a State of Israel is a racist endeavor,” “drawing comparisons of contemporary Israeli policy to that of the Nazis,” and “holding Jews collectively responsible for actions of the state of Israel”—opinions and accusations that West has himself expressed and which regularly animate the ideology of anti-Israel campus activists—then those expressions are not mere political commentary but are, in fact, anti-Semitic.

In 2014, for example, as Israel was conducting Operation Protective Edge against Hamas as a result of the terrorist group’s bothersome habit of showering Southern Israeli towns with rockets and mortars in an ongoing campaign to murder Jews, West astoundingly described the operation as “Israeli state terrorism in action and its Jewish racism in motion.”

At the same time, West was careful to sidestep any comments that might be perceived to be anti-Jewish even while he outrageously asserted that “[Israeli Prime Minister] Benjamin Netanyahu is a war criminal not because he is Jewish but because he has chosen to promote occupation and annihilation.”

More recently, West was a featured speaker at a February 2020 event entitled “Harvard Out of Occupied Palestine,” an event which called on Harvard to “Disclose direct and indirect investments in companies complicit in human rights abuses towards Palestinians” and to “Divest all direct and indirect holdings in these companies,” claiming that “Palestinians live under apartheid” and that the “recent ‘peace’ plan proposed by the Trump administration legitimizes this occupation of Palestinian land and restricts 4 million Palestinians to mere slivers of land simply because they are not Jewish.”

West, of course, is conflicted because he must deal with competing victimhoods: one is his own as a black man and the other is that of Jews for their historical and chronic persecution and the continuing existence of anti-Semitism as manifested in enmity toward the Jew of nations, Israel.

How, then, do you deprive Jewish Israelis of the insulation of victimhood? By accusing them of being racists. By claiming that they maintain and utilize a system of apartheid against the ever-aggrieved Palestinians. By accusing them of being guided by the racist ideology of Zionism and employing it as weapon through which an indigenous people are subjugated, ethnically cleansed, and exterminated as part of the pursuit of a Greater Israel free of any non-Jewish, brown people. By suggesting, grotesquely, that they are the modern incarnation of the Third Reich, Nazi-like in their behavior towards the Palestinians.

Others at Harvard participate in the campaign to delegitimize and slander Israel and, like West, they seek to malign the Jewish state and Zionism but also wish to not be characterized as anti-Semites when their ideas and behavior are judged by the IHRA definition. To game the system by which they will be exposed as bigots, anti-Israel activists resist any attempt to conflate anti-Zionism with anti-Semitism, and they wish to continue their incessant slandering of Israel without having to answer back to those pro-Israel individuals who call them on their attitudes. They wish to loathe and denounce the Jewish state and Jewish self-determination but not be called anti-Semites.

While West suggested that his criticism of Israel cost him his tenure bid when Jews had him punished him for his alleged bigotry, others at Harvard, such as members of the board of the Harvard Technology Review (HTR), of all things, wish to delineate very clearly what they believe to be the vast difference between Zionism-hatred and Jew-hatred, even though such subtleties are lost on the targets of that bigotry: Jews themselves.

This summer, in response to the racial hysteria that engulfed campuses in the wake of the George Floyd death in Minneapolis, the HTR board proposed establishing a fellowship, jointly with the Harvard Black Students Association (BSA) with the purpose of having the fellow “critically engage with the intersection of systemic anti-Blackness and technology” and “to use that as a segue to discuss broader issues of racial bias in technology. . . .”

A pro-Israel HTR board member pointed out that Stop LAPD Spying Coalition and the Allied Media Projects, two groups which were potential donors for the fellowship, both had records of maligning Israel and supporting the BDS campaign which seeks the elimination of Israel. Additionally, it was explained, a proposed speaker for an HTR event, Dr. Melina Abdullah, co-founder of the Los Angeles Black Lives Matter chapter, had “actively promoted anti-Semitic violence.”

In response to the board member’s observations about potential anti-Semitism seeping into HTR activities and the fellowship specifically, the board, along with some 30 other Harvard- and non-Harvard related organizations, in a veritable love-in of intersectionality, created a stern document, “HTR Summer Fellowship Must Take an Anti-Zionist Stance,” which not only rejected the pro-Israel board member’s suggestions, but committed the board and other groups to an even more energized and proactive anti-Israel campaign—as if that is the expected and appropriate role of a technology journal.

Central to the heated response was the notion that, as many Jew haters now contend, denouncing Zionism has nothing to do with Jew-hatred, nothing at all. “Zionism is not Judaism,” the document categorically announces, and “[o]pposing Zionism must be a central tenant [sic] in any anti-racism work,” presumably part of the mission of a tech journal. And in case anyone was unclear about the inherent and fundamental evils of Zionism, the document further explained that “Zionism is unquestionably a racist, sectarian, exclusionary, Jewish-supremacist political ideology that has dispossessed, displaced, and ethnically cleansed Indigenous Palestinians from their lands for over three generations.”

Anticipating the clause in the IHRA definition that that specifically links anti-Zionism to anti-Semitism, the HTR document conveniently rejects this notion completely, suggesting that “we cannot treat as respectable the false, ahistorical, intellectually dishonest, and dangerous assertion that criticism of Zionism is equatable [sic] to antisemitism.”

Repeating the lie as fact that Israel maintains a racist social structure and practices apartheid, the activists announce that “The fact that Israel is an apartheid state must not be up for debate, lest we descend into the perilous waters of moral relativism, disinformation, and mendacity.” It would be very convenient for these Israel-haters to not have to debate their position and to have the apartheid charge be accepted as fact whenever it is leveled against Israel, and so the suggestion here is that since they believe it to be true, and have stated it in no uncertain terms, there is no reason to evaluate the truthfulness of the charge or to permit opposing, pro-Israel views to be heard.

If Zionism is so fundamentally evil, and if tolerant and woke people like themselves feel compelled to “smash Zionism,” then boycotts to weaken and destroy Israel are not only not anti-Semitic, it is felt, but necessary, and no one should judge BDS efforts to be anti-Semitic, either in intent or effect, as former Harvard president Lawrence Summers once put it. “Again,” the document stresses, “the conflation of boycotting Zionism with antisemitism is both dangerous and disingenuous.”

It may give Professor West comfort thinking that his academic advancement at Harvard was compromised by powerful and influential Jews who wished to punish him for his criticism of Zionism, Israel, and the moral complicity of Jews who support the Jewish state. West’s accusation that Jewish interests blocked his tenure bid, not on its own merits, but in a furtive attempt to stifle criticism of Israel is also consistent with a pattern that David Hirsh of Engage in Britain has termed the “Livingstone Formulation,” part of which is “the counteraccusation that the raisers of the issue of antisemitism do so with dishonest intent, in order to de-legitimize criticism of Israel. The allegation is that the accuser chooses to ‘play the antisemitism card’ rather than to relate seriously to, or to refute, the criticisms of Israel.”

West and the HTR board members and their supporters may want to sever Judaism from Zionism and loathe and attack the latter while claiming to respect the former, but it is not up to anti-Semites to define their own bigotry. The IHRA definition helps in the effort to identify and denounce anti-Semitism where and when it shows itself, and while those who hate Jews, Zionism, and Israel will still be free to express their enmities, but others can, and should, be able to call them out for being the bigots that they are.

            (Israel National News)

Dr. Richard L. Cravatts, a Freedom Center Journalism Fellow in Academic Free Speech and President Emeritus of Scholars for Peace in the Middle East, is the author of Dispatches From the Campus War Against Israel and Jews.

Pfizer CEO: Why We Picked Israel to be the First

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Albert Bourla, chief executive officer of Pfizer, Feb. 26, 2019. (AP/Pablo Martinez Monsivais)

“We gambled on Israel. We are very happy that the way you did it is beyond what we imagined,” he said.

By: David Isaac

Pfizer CEO Albert Bourla revealed why his company chose Israel as the first country to be vaccinated with its coronavirus vaccine in an interview with Channel 12 on Thursday.

The reasons were a combination of three factors that made Israel stand out from the pack, including the relatively small population, Israel’s health care infrastructure system and the data collection that system provided.

“We knew it would be good for humanity if we chose one country where we could demonstrate what the vaccine of the population could contribute to the health of its people, and also to the economy – because the economy could be reopened,” Bourla said.

“Of course I talked to several heads of state, including Netanyahu, and he convinced me that Israel is a place with the right conditions for experimentation,” he added.

Although Israel was only ranked 54th out of 195 countries in a 2019 Johns Hopkins study in terms of its readiness to handle a pandemic, it’s semiprivate Health Maintenance Organizations (HMOs) with their digital databases was perhaps the key reason Pfizer chose Israel.

Prime Minister Benjamin Netanyahu noted the important role those HMOs played, which he said in a Fox News interview last week, “cover 98% of the population.”

The HMOs served as a ready-made infrastructure Israel used to distribute the vaccines.

Bourla noted in the interview that “not many countries have such a system.”

He was clearly pleased with his choice. “We gambled on Israel. We are very happy that the way you did it is beyond what we imagined,” he told Channel 12.

It was reported in January that another reason Israel was chosen is that it agreed to hand over key data to Pfizer, including the results of the vaccinations, side effects, efficacy, and the amount of time it took to develop antibodies to fight the virus.

The data was to be sorted by patient data including age, gender, preexisting conditions and other data points, but would be provided anonymously to protect patient privacy.

Speaking of the rise of corona variants, Bourla told Channel 12 that the goal he has set for his team is to develop a vaccine for a variant marked as worrisome within 100 days.

The Wall Street Journal reports on Thursday that other vaccine companies that have developed corona vaccines, including Moderna, Novavax and Johnson & Johnson, as well as developing what are called multivalant vaccines that would target multiple strains of the virus.

  (World Israel News)

Read more at: www.WorldIsraelNews.com

Mental Health During the Pandemic: 1 Year On

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The same survey found that a whopping 38% of people were feeling tired or lacked energy, 36% were having sleep disturbances, and 25% were feeling down, depressed, or hopeless. Photo Credit: helpguide.org

By: Ana Sandoiu

The early stages of the pandemic and the ensuing lockdowns were hard on all of us, in different ways. Isolation, joblessness, childcare, and many other challenges severely affected the mental well-being of many people around the world. Yet here we are, a year on. How are we coping?

The physical health effects of COVID-19 and the countless deaths the pandemic has claimed have been, and continue to be, devastating on a global scale.

However, the mental health of people across the globe also took a hit. Last year, dozens of Medical News Today readers spoke to us about the stress and anxiety that came with the first waves of lockdown.

People were worried about the emotional impact that the loss of loved ones would have on themselves and on their friends and neighbors. Many found it hard to cope with the grief and isolation, and others found it hard to deal with job loss and financial insecurity.

Throughout the pandemic, MNT have also reported on the unique mental health challenges faced by people of color, Indigenous communities, undocumented migrants, and many others whose baseline of what constitutes mental wellness was already lower than that of the general population.

Frontline healthcare workers and others in the caregiving industry faced similar emotional challenges.

 

Where we were a year ago

The pandemic has forced some people to work and expose themselves to the virus, while others have benefited from working from home.

At the start of the pandemic, some people enjoyed more relaxed lockdown measures (depending on which country they were in), while others felt safer through strict self-isolation.

Still, overall, the mental effects of lockdown did not fail to appear: People reported feeling more agitated, more stressed, more restless, and more sleepless.

Studies confirmed this. A small but worrying survey from March 2020 revealed increased alcohol and cannabis use among people in the United States. They likely turned to these substances in an attempt to relieve their pandemic-induced anxiety and depression.

The same survey found that a whopping 38% of people were feeling tired or lacked energy, 36% were having sleep disturbances, and 25% were feeling down, depressed, or hopeless.

Around 24% of respondents also reported having difficulty concentrating, 43% felt nervous, anxious, or on edge, 36% reported not being able to stop worrying, and 35% said that they were finding it hard to relax.

In the United Kingdom, other studies with larger population samples found similar results. Of the participants, 25% said that their anxiety and depression during lockdown got significantly worse, and 37.5% met clinical criteria for generalized anxiety, depression, or health anxiety at the time (April 2020).

A year ago, however, there was also hope. Hope that, on a mental health level, the pandemic would allow us to slow down, be more mindful, and have more time to reflect.

MNT readers reported finding new working from home arrangements, for those lucky enough to have them, less stressful and more creativity-inducing. Working at a more “human pace,” said one reader, would hopefully enable them to work in more creative and environmentally friendly ways.

So, a year on, have any of these hopes materialized? Has the pandemic had any benefits for our well-being, or are we all worse off across the board? How have our mental health and well-being evolved and changed compared with this time last year?

To find out, we spoke to our readers and, as usual, examined some of the available research.

 

Where are we now?

Scientists are using huge datasets to track the impact that pandemic control measures have had on people’s mental health. Although the full picture has yet to become clear, we can discern its early contours — and the overall first impression is looking rather bleak.

Scientists are starting to see a global “surge” in depression. According to a December 2020 survey by the U.S. Census Bureau, 42% of people in the country reported symptoms of anxiety or depression that month. This was a huge increase from the 11% they recorded in 2019.

Another study that MNT reported on found that cases of depression in the U.S. had tripled over the course of the pandemic.

The picture looks similar worldwide. One recently published Nature article notes an increase of 9% in depression rates in June 2020, compared with pre-pandemic times, among U.K. adults.

Another study that looked at residents in the U.S., U.K., Australia, and Canada found a 14% increase in anxiety as a result of the pandemic.

An important thing to note is that the pandemic seems to have affected older adults’ mental health less severely, compared with that of younger adults.

Here, the impact may have been buffered by the key element of resilience, though it is also worth mentioning that white older adults fared better than older adults from historically marginalized groups.

Many, though not all, MNT readers confirmed that, from a mental health perspective, things have indeed worsened rather than improved since the early days of the pandemic.

When explicitly asked if things had gotten better or worse, one MNT reader said: “At this stage, worse. While I’m hopeful about the vaccine bringing positive change, the way people have decided that the virus is no longer an issue is a cause of stress. Add in the other challenges that have arisen over the [past] year, and the stress is amplified.”

“Much worse,” said another reader. “I’d say my mental health has slowly declined over the past year.”

Yet another contributor categorically said, “I am feeling much worse a year on, hands down.”

Interestingly, some MNT readers pointed out that resilience is not necessarily protecting them from the adverse mental health effects of the pandemic. Even though they feel stronger, that does not make them feel emotionally better.

One reader said, “I feel I’ve become stronger mentally but have had to overcome stress and loneliness in a way I never would have imagined. [I feel] stronger, but certainly more weary! I’d say [my mental state is] worse overall.”

Another reader mentioned similar feelings, adding:

“The one positive that I can acknowledge 1 year on is that I

have a newfound respect for myself and more confidence in my own abilities: I have made it on my own through a very isolating, difficult, anxiety-inducing time, and I remind myself of my own strength every day.”

Others reported feelings of emptiness and indifference at this stage. “I mostly feel sort of numb,” one reader said. “I feel like I go through each day on autopilot,” they added.

Another reader noted that they feel “removed” from other people.

Many MNT readers echo feelings that surveys documented at the start of the pandemic and report that these feelings have amplified. They note a lack of concentration, lack of energy, difficulty sleeping, and unhealthy eating habits.

“I’m exhausted all the time. It’s an emotional exhaustion. That being said, falling asleep is a challenge most nights because it’s the first time in the day when nobody is there, expecting things from me, and my brain begins focusing on every problem, question, or concern I pushed to the side in order to make it through a workday and parenting the children.”

“I have been having sleeping issues,” another reader noted. “I have some nights where I just lie awake, which I rarely had before. Other times, I wake after a long sleep but still feel exhausted, despite not doing much during the week.”

Many readers mentioned a lack of restorative sleep. “I don’t sleep less, but my sleep is of poorer quality, and I often don’t feel restored in the mornings,” said one reader.

Researchers have expressed worry that some of these adverse mental health effects may linger after we come out of the pandemic. “I don’t think this is going to go back to baseline anytime soon,” clinical psychologist Luana Marques — from Harvard Medical School in Boston, MA — told Nature.

Of course, for some people, the baseline was already quite low. This makes things more worrying for them.

“I have experienced exceedingly high levels of anxiety. Older concerns I used to have have come back and seem more overwhelming than ever,” one reader told MNT.

Another reader said:

“I’ve always been a relatively anxious kind of person, but that aspect of my personality has really come to the fore. I am constantly on edge. I no longer find joy in the things I used to love, and my go-to emotion is panic.”

 

Loneliness, isolation, and other causes of anxiety

This surge in depression and anxiety, while worrying, is not surprising given the numerous challenges the pandemic has posed to so many of us. People who reached out to MNT spoke about recurrent feelings of anxiety, depression, panic, loneliness, and isolation.

“I have retreated into myself over the past year and found myself reaching out less and less to friends, as if I’ve become used to living life alone,” one reader said.

Readers mentioned several reasons for their anxieties, including fear for one’s health and the health of a loved one, loss of income, being alone, and having too many parental responsibilities, to name only a few.

“As a single person who lives alone and did not have access to a support bubble, I have become increasingly isolated,” said one reader. “And since my family lives in a different country, the fact that I was unable to see them in person for an entire year, and that I was unable to support them effectively through times of illness and grief, have really left a mark and made the pandemic more difficult to cope with.”

Another reader said, “The lack of two incomes, the addition of other changes to work and health, and the spotty application of safety measures (at least here in Florida, [U.S.]) have taken a toll. I feel like I’ve hit my absolute limit, and the stress is weighing heavily on every day.”

Although many people are stressed because of a lack of work, many others feel overworked.

“My deepening sense of isolation has contributed to feelings of helplessness and anxiety,” said one reader. “The fact that I work from home means that I end up working longer hours. Work itself has become more stressful and intense, which makes me teeter on the edge of burnout almost constantly.”

            (www.medicalnewstoday.com)

Columbia U Student Workers Strike After Negotiations with Admin Fail

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A woman sits on the Columbia University campus, Monday, March 9, 2020, in New York. Colleges nationwide, including Columbia, are shutting down campuses with plans to continue instruction online, leaving some students distressed over where to go and professors puzzling over how to keep up higher education as they know it in the time of coronavirus. Dozens of colleges have canceled in-person classes temporarily or the balance of the semester. (AP Photo/Mark Lennihan)

By Serach Nissim

Thousands of graduate students and student workers at Columbia University went on Strike on Monday after hitting a brick wall in negotiations with school administrators again.

As reported by the NY Post, the student workers, which began a union four years ago are stalled in negotiations with Columbia U over the terms of their first student worker contract. The graduate students are requesting higher wages and better benefits citing the rising costs of living.  They are also demanding an effective system to probe allegations of sexual harassment or discrimination.  Representatives said the Union members will stop working or conducting research for the university until their demands are satisfied.

“For the things that arguably don’t cost the University money, when they deny us those demands, they deny us dignity, and for the economic asks, they deny us literally the material conditions we need to live a livable life in New York City,” said Steven Lazickas, Graduate Workers of Columbia-UAW bargaining committee member. “They pay us starvation wages, so they’re denying us a healthy life and they’re denying us dignity. And that’s why we’re going on strike.”

City Comptroller and mayoral hopeful Scott Stringer voiced his support for the student on Monday.  “Two years at the bargaining table is two years too long,” he wrote in a tweet. “Columbia must do right by these workers and students.”  In the meantime, Columbia U has threatened to withhold payments for any member who actively participates in the strike, as per a statement from the Graduate Workers of Columbia.  In a show of support many faculty members and other students have vowed not to report strike activities, so as to protect the workers from the repercussions. A GoFundMe page has even been set up to compensate strikers from whom payment is withheld.  As of Tuesday at noon, the fundraiser has gathered over $66,000 from 1.1k donors.

The university said that the decision to strike come as the talks were making progress, and maintained that the timing is difficult as the university is suffering financial setbacks as a result of the COVID-19 pandemic.  “The disappointment many of us feel is grounded not only in the significant burden that our campus would be compelled to bear in the event of a strike during one of the most stressful times in the history of students, staff, and faculty at Columbia, but because, after a long period of relative stasis, there has been considerable progress in our negotiations,” wrote Columbia Interim Provost, Ira Katznelson.

 

‘Amityville Horror’ Killer Ronald DeFeo Dies in Prison at 69

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Still from 1979 motion picture

By Serach Nissim 

The killer, who spread dread throughout Long Island, by murdering his parents and four siblings in 1974, has died in prison.

Ronald DeFeo Jr., the “Amityville Horror” killer, died on Friday at the age of 69, while serving a 25-years-to-life sentence at Sullivan Correctional Facility in Fallsburg, New York, as per the state Department of Corrections.  As reported by the NY Post, the convicted murderer was transferred to Albany Medical Center and pronounced dead at 6:35 p.m.  The cause of his death is not yet known, and an autopsy performed by the Albany County Medical Examiner’s Office will determine an official cause of death.

DeFeo, born in Brooklyn, was convicted of killing his mother, father, two sisters and two brothers inside their Amityville home on Ocean Avenue at the age of 23.  He had reportedly used a .35-caliber Marlin lever-action rifle to shoot each of his parents twice, along with siblings Dawn, 18, Allison, 13, Marc, 12, and John, 9—all who had been in bed at the time.  His defense lawyer had tried to plea insanity, appealing that DeFeo heard voices telling him that his family plotted against him.  The psychiatrist for the prosecution had argued although DeFeo used drugs including heroin and LSD, he did have an antisocial personality disorder, but was aware of his actions at the time of the murders. In 1975 he had been convicted of six counts of second-degree murder, and was given six ‘25-years to life’ sentences.

In a 2006 jailhouse interview, DeFeo had pinned the blame on his eldest sister, claiming incredulously that she had killed the other siblings, and so then he had killed her along with his parents.  Their home, in which the bloodbath took place, became the neighborhood haunted house, changing its house number from 112 Ocean Ave to 108 Ocean Ave., in hopes of driving away tourists. A year after the multiple murders, a new buyer purchased the home — but left 28 days after moving in apparently creeped out by the house, and complaining of “strange sounds, voices and green slime oozing from the walls,” as per a report by 6sqft.

The 1977 book entitled “The Amityville Horror” written by Jay Anson, and the subsequent movies made with the same name, were based on the terrors story of the home possessed by evil spirits, and haunted by events too morbid to describe.

DeFeo had been scheduled for a parole hearing this coming July, as per online DOC records.

 

Goldman Sachs CEO Attracts Criticism for Lavish Lifestyle

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David Solomon, Chairman and CEO of Goldman Sachs, speaks at the Bloomberg Global Business Forum, Wednesday, Sept. 25, 2019, in New York. (AP Photo/Mark Lennihan)

By: Benyamin Davidsons

What good is making it to the top, if you can never live it up?

David Solomon, CEO of Goldman Sachs, is attracting ire from his underlings for his extravagant lifestyle—including trips with the company’s private jet.  To be sure, the 59-year-old divorcee has some unusual hobbies, including spinning records as a part-time DJ at nightclubs when not running Wall Street’s top bank.  As reported by the NY Post, Solomon has publicly complained that employees working from home is an “aberration” amid the pandemic, and even had unsuccessfully tried to get people back into the office last summer.  He griped that the remote work lifestyle is a far cry from the breakneck hours which he logged at Drexel and Bear Stearns while working his way up to exec at Goldman.

The strict demands led his underlings to scoff at the way he seems to be leading his own daily life now.  In a recent article in Bloomberg, his rank and file complained that Solomon hardly personifies the sleeping-in-the-office routine that he glorifies.  Solomon, who became CEO in October 2018, has reportedly been enjoying escapades to the Hamptons and even the Bahamas- with seven trips to the Islands in just two months with Goldman’s private Gulfstream jet.  The company had reportedly reluctantly acquired the jets later in 2018, and it bears custom tail numbers ending in “WS” which stands for Wall Street and also West Street, which is the company’s lower Manhattan headquarter address.

Last summer, Solomon had infamously been DJ for a lavish charitable event in the Hamptons which was probed by the state for having infringed on COVID-19 social-distancing protocols.  Solomon also ended up in the news over the summer, when a junior banker approached him to say hello, while they were both lunching in the Hamptons.  Solomon had repeated the story continuously point out that underlings were out and about lunching on a work day, though working remotely for safety.  Working from home is an “aberration that we are going to correct as quickly as possible,” Solomon had publically said.

Despite the criticism, Solomon has led Goldman to strong financial results even in 2020. He has pursued cost-cutting for the company and dissected executive compensation for other employees, which has led to several high-profile departures for the bank in 2021.

Goldman spokesperson Jake Siewert rejected Bloombergs’ reporting, commenting that Solomon sets a good example.  “When he’s away for a weekend, David continues to work, pays for his travel, follows Covid protocols and is back in the office first thing on a Monday morning,” Siewert told Bloomberg.