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Jewish World Review August 30, 2002 / 22 Elul, 5762 http://www.NewsAndOpinion.com | If you haven't seen enough footage of the Twin Towers coming down, if you haven't heard enough back-stories of the people who were killed, if you haven't watched enough rock and roll singers and movie stars paying their respects, if you haven't cried enough tears, then stay tuned ... this coming September 11th is for you. There will be memorials...lots of memorials. Every radio and television channel will be honoring those who died last year. The networks will be doing 9-11 shows all day and all night. The cable channels will be going around the clock too. Every single station will be doing something, the Food Network, Court TV, MTV, Turner Classic Movies -- when I say every channel, I mean every channel. Every American city (and most major foreign cities) will be holding some sort of commemoration. There'll be marches, parades, testimonials, candlelight precessions, and moments of silence. There'll be fireworks and stirring patriotic songs. Drivers are being asked to turn on their headlights on the anniversary of that fateful morning. Politicians from the President to township councilmen will be all over the place giving speeches and unveiling memorials. When I typed "September 11 Anniversary" on the Google Internet search, it listed no less than 1,050,000 web sites! You have no idea the scope of 9-11 celebratory events. Every agency in the federal government has something going, not to mention all state and local governments. There are church memorials planed, Jewish memorials, Islamic memorials, even atheist memorials. Homosexual, lesbian and transgenered activities will be held to honor those homosexual, lesbian and transgenered victims of 9-11. Celebrities will be doing more specials to honor the victims and the victims' families. Music videos, symphony orchestras, poetry readings and sing-a-longs. There will be even more money collected for the families of the victims (when will there be enough, already?). We will see photos of the victims again. Hear their tragic stories again. We will remember the heroes and honor them again. People will cry again. We are in danger, actually, of drowning in our own tears. Remember September 11th? Has anyone in the world ever stopped remembering? It's good to remember, but maybe it's time to stop crying. We have just had a massive media blitz in commemoration of the 25th anniversary of Elvis Presley's "death day." This is a relatively new phenomenon. Yes, we have remembered Pearl Harbor on December 7th for decades, but we never embraced it to the extent that we embrace anniversaries of "death days" now. Thanks in part to television, we have become a society that wallows in it's tragedies. Even good intentions can be overdone. Meanwhile, we get closer to expanding our war on the Islamic terrorists that attacked us one year ago. Vice President Cheney has made it clear that the administration is preparing to liberate Iraq and take out Saddam Hussein. It's about time. In order to destroy terrorist networks like al Qaeda we need to overthrow the regimes that support them. As long as there are terrorist states like Iraq, Iran and Syria -- governments that harbor, train, and encourage terrorists -- we can never expect to completely succeed in our war against terror. The terrorists need to live somewhere -- we must do what is necessary to severely limit their housing options. If we really want to honor the memory of those who were incinerated last year we need to do something truly spectacular -- something that not only shows proper respect for their lives, but also sends a message to the world that all of America has taken their deaths extremely personally. Yes, we need to do something spectacular. Do we sing patriotic songs? Do we shoot off fireworks? Do we wave millions of American flags? Do we light 3,000 candles? Do we release 3,000 doves? Do we walk outside and hold hands with our neighbors? Do we weep collectively along with the victims' families? No -- none of the above. We've sung a year's worth of patriotic songs -- we finally know most of them by heart now. We've flown our flags from our homes, our cars, and our businesses until they became tattered and frayed -- then we bought more. We've worn our flag pins on our lapels and our hearts on our sleeves. We've heard the stories of horror and heroism. We've praised the firemen, the police, the military. We've given money to help the victims. We've gotten mad at the terrorists. We've cried and cried and cried. We've cried enough now. So how best to commemorate the first anniversary of the attack on September 11, 2001? How about with a triple-header -- simultaneous bombings of Baghdad, Damascus, and Teheran on September 11, 2002? Enjoy this writer's work? Why not sign-up for the daily JWR update. It's free. Just click here. JWR contributor Greg Crosby, former creative head for Walt Disney publications, has written thousands of comics, hundreds of children's books, dozens of essays, and a letter to his congressman. A freelance writer in Southern California, you may contact him by clicking here.

- Sticky, Gooey, Creamy, Chewy - http://stickygooeycreamychewy.com - Easter Brunch SGCC-Style Posted By Susan On April 1, 2012 @ 4:31 pm In Holidays,Recipes,SGCC Rewinds | 13 Comments Of the great triumvirate of Christian holidays (Thanksgiving, Christmas and Easter), Easter is my favorite. While I love eating myself into oblivion at Thanksgiving, and Christmas (the gifts are nice too), I actually enjoy the fact that Easter isn’t as food-centric. I find it to be a much more relaxing and low-key holiday than the others, which in turn means less stress for me. And, I’m all about less stress these days! While, it would be unthinkable in my family to have Thanksgiving or Christmas dinner in a restaurant (gasp!), the same does not apply to Easter. Unless we’re invited to someone’s home, we almost always enjoy our Easter meal at one of our favorite restaurants. On the other hand, if your family is anything like mine, they will be clamoring for food long before the time a 4:00 dinner reservation rolls around. To stave off the hungry horde, I always prepare a few dishes ahead of time that can either be warmed up in the oven or simply served cold that morning. Here are some great “stress-less” brunch ideas from the SGCC archives for a lovely, laid back, Easter Sunday brunch. Fresh, ripe strawberries are blended with yogurt, sour cream, lime juice and honey to make this rich and lush chilled soup. It’s like a cross between a mousse and a smoothie. Frozen berries can also be used in a pinch. Whip it up a day or two in advance, although it may not last that long. Chicks in a Nest Chicks in a Nest is a great dish to serve for a brunch buffet. Each serving is completely self-contained and can just be picked up and popped on a plate. The “nests” are made from shredded potatoes that are baked in a muffin tin, which are then served filled with scrambled or poached eggs. You can shred your own potatoes or use a bag of the pre-shredded kind, like I did. The potato nests can be made a day ahead and crisped up in the oven before serving. A strata is casserole made with bread, eggs and whatever cheese, meats or vegetables you feel like putting into it. Think of it as a savory bread pudding. This one is filled with onions, ham, mozzarella and Swiss cheese. The best thing about a strata is that it’s meant to be made in advance. In fact, it really must be put together and allowed to sit for several hours or overnight before baking. For your trouble, you’re rewarded with a puffy and golden mass of cheesy, meaty, eggy goodness. A kugel is actually a Jewish dish, commonly served on holidays and special occasions. It’s a baked casserole, sweet or savory, that is usually made with egg noodles or potatoes, and often with cottage or cream cheese. In this savory version, I’ve blended cottage cheese, sour cream and a velvety chevre with noodles and assorted vegetables for a sumptuous dish with a subtle tang. A dusting of panko crumbs on top gives it a little crunch and extra texture. This kugel is best baked up a day ahead and served at room temperature. This light and luscious chicken salad is chock full of fresh and dried fruits and nuts bathed in a creamy dressing punctuated with fresh herbs. You can use any combination and quantity of fruits, nuts and herbs that you like, and it always turns out great. Served in big, juicy, hollowed out tomatoes, pineapple boats or avocado halves, this Tutti Frutti Chicken Salad really sings Springtime! This lovely little salad features crisp tender green beans, potatoes, sweet grape tomatoes and thin slivers of red onion. I pair it with a zesty vinaigrette, accented with Dijon mustard, lemon, garlic, honey and fresh herbs. Serve it either warm or chilled and topped with some chopped hard boiled egg for extra richness. It makes a lovely complement to any meal. This pasta salad is quick and ridiculously easy to put together. And, it’s full of zesty, bold flavors. The dressing is simply a mixture of mayonnaise, lemon juice and store bought pesto sauce – the kind you find in the refrigerator section at the supermarket. You can serve it as is, or punch it up by mixing in some poached chicken, tuna or tasty little salad shrimp. Any way you serve this Presto Pesto Pasta Salad, your guests will be dishing out the complements! Pizza Rustica Of course, no Easter Sunday brunch at Chez SGCC would be complete without a few traditional Italian Easter pies, like this Pizza Rustica. It’s a big, cheesy, meaty, creamy hunk of a pie stuffed to the gills with six different kinds of cured and fresh meat. Yes, I said SIX! One slice is pretty much a complete meal in itself. A Pizza Rustica does take some time to put together, but trust me, it is worth the effort. Plus, it can be made a few days in advance and is best served at room temperature. Torta di Riso Torta di Riso is a rich and creamy egg and ricotta based dessert pie filled filled with cooked Arborio rice and delicately flavored with the essence of orange. Think of it as rice pudding in a crust. This pie is usually made using a traditional rolled pie crust. But, I’ve made it a little easier to make and more interesting to eat by using layers of paper thin phyllo dough to envelope my filling. The phyllo gives this torta a delightfully crispy, buttery crust that shatters beneath your teeth as you bite into it. It’s simply amazing! And, we certainly can’t forget dessert, especially when it’s a luxuriously rich and creamy cheesecake like this one! My version of this Italian classic is made with both ricotta and mascarpone cheeses, giving it a super silky smooth texture. I flavor it with the heady combination or pure vanilla and a splash of orange flower water, that is sure to make both you and your guests swoon. Buttery Lemon Bars Lemon Bars are a quintessential Springtime treat. This version boasts a rich and buttery shortbread crust topped with an ultra-lemony curd that is the perfect balance of sweet and tart. These are honestly the best lemon bars I’ve ever eaten – bar none! Article printed from Sticky, Gooey, Creamy, Chewy: http://stickygooeycreamychewy.com URL to article: http://stickygooeycreamychewy.com/2012/04/01/easter-brunch-sgcc-style/ URLs in this post: : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/easter-brunch.jpg Sumptuous Strawberry Soup: http://stickygooeycreamychewy.com/2008/06/18/summertime-an-the-livin-is-easy/ : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/strawberry-soup.jpg Chicks in a Nest: http://stickygooeycreamychewy.com/2009/07/31/breakfast-at-tiffanys-roundup-chicks-in-a-nest/ : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/ChicksinaNest1.jpg Anytime Ham, Cheese and Egg Strata: http://stickygooeycreamychewy.com/2011/08/10/anytime-egg-ham-and-cheese-strata-recipe/ : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/Egg-Strata-2.jpg Vegetable Noodle Kugel: http://stickygooeycreamychewy.com/2009/01/29/savory-vegetable-noodle-kugel-for-rfj/ : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/kugel-23.jpg Tutti Frutti Chicken Salad: http://stickygooeycreamychewy.com/2009/08/25/tutti-frutti-chicken-salad/ : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/chicken-salad-1.jpg Green Bean and Potato Salad with Dijon Vinaigrette: http://stickygooeycreamychewy.com/2011/07/28/green-bean-and-potato-salad-with-dijon-vinaigrette-recipe/ : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/green-bean-dijonnaise-2.jpg Presto Pesto Pasta Salad: http://stickygooeycreamychewy.com/2011/06/28/presto-pesto-pasta-salad-recipe/ : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/pesto-pasta-salad-4.jpg Pizza Rustica: http://stickygooeycreamychewy.com/2008/03/15/baking-with-mom-part-1-pizza-rustica/ : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/pizza-rustica.jpg Torta di Riso: http://stickygooeycreamychewy.com/2010/03/24/sgcc-encore-torta-di-riso-for-easter/ : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/torta-di-riso.jpg Italian Ricotta Cheesecake: http://stickygooeycreamychewy.com/2011/02/20/la-tavola-della-mia-famiglia-italian-ricotta-cheesecake-recipe/ : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/ricotta-cheesecake-1.jpg Buttery Lemon Bars: http://stickygooeycreamychewy.com/2011/03/20/buttery-lemon-bars-a-recipe-in-pictures-or-what-was-i-thinking/ : http://stickygooeycreamychewy.com/wp-content/uploads/2012/04/lemon-bars-1.jpg Copyright © 2009 StickyGooeyCreamyChewy.com.

UEFA Euro 2012 |Mistrzostwa Europy w Piłce Nożnej 2012 Чемпіонат Європи з футболу 2012 UEFA Euro 2012 official logo |Dates||8 June – 1 July| |Venue(s)||8 (in 8 host cities)| |Champions||Spain (3rd title)| |Goals scored||76 (2.45 per match)| |Attendance||1,440,896 (46,481 per match)| |Top scorer(s)|| Mario Mandžukić (3 goals each) |Best player||Andrés Iniesta| The 2012 UEFA European Football Championship, commonly referred to as Euro 2012, was the 14th European Championship for national football teams organised by UEFA. The final tournament was hosted for the first time by Poland and Ukraine, between 8 June and 1 July 2012, after their bid was chosen by UEFA's Executive Committee in 2007. Euro 2012 set the record for both the highest aggregate attendance (1,440,896) and the highest average attendance per game (46,481) under the 16-team format (since 1996). The final tournament featured 16 nations, the last European Championship to do so; from Euro 2016 onward, there will be 24 finalists. Qualification was contested by 51 nations between August 2010 and November 2011 to determine the remaining 14 finalists. The tournament was played across eight venues, four in each host country, five of which were newly built for the tournament. Aside from venues, the host nations have also invested heavily in improving infrastructure, such as railways and roads, at UEFA's request. The tournament opened with a 1–1 draw between Poland and Greece at the National Stadium in Warsaw on 8 June 2012. The final match took place 23 days later on 1 July 2012 at the Olympic Stadium in Kiev, where Spain defended their title with a 4–0 win over Italy. Spain became the first team to win two consecutive European Championships, and the first international team to win three straight major tournament titles (Euro 2008, 2010 World Cup and Euro 2012). Since Spain had already gained entry to the 2013 Confederations Cup by winning the 2010 World Cup, the runners-up Italy qualified. Euro 2012 was the second consecutive European Championship (after Euro 2008 held in Austria and Switzerland) in which neither of the hosts emerged from the group stage,[a] as both Poland and Ukraine were eliminated. Bid process The hosting of the event was initially contested by five bids representing seven countries: Croatia–Hungary, Greece, Italy, Poland–Ukraine, and Turkey. After an initial consideration of the bid data in 2005 by UEFA both the Greek and Turkish bids were eliminated from the process to leave three candidates. This was followed by a second round of the selection process which among other included visits by UEFA to all candidates. On 18 April 2007, the Poland–Ukraine bid was chosen by a vote of the UEFA Executive Committee at a meeting in Cardiff. Poland–Ukraine became the third successful joint bid for the European Championship, after those of Belgium–Netherlands (2000) and Austria–Switzerland (2008). Their bid received an absolute majority of votes, and was therefore announced the winner, without requiring a second round. Italy, which received the remaining votes, had been considered favourites to win the hosting, but incidents of fan violence and a match fixing scandal were widely cited as factors behind their failure. There were some later alterations from the initial bid plan, regarding the venues, before UEFA confirmed the eight host cities in 2009. During the preparation process in Poland and Ukraine, UEFA repeatedly expressed concern about their preparation to host the event, with different candidates reported as being alternative hosts if they did not improve; however, in the end, UEFA affirmed their selection. The draw for the UEFA Euro 2012 qualifying competition took place in Warsaw on 7 February 2010. Fifty-one teams entered to compete for the fourteen remaining places in the finals, alongside co-hosts Poland and Ukraine. The teams were divided into nine groups, with the draw using the new UEFA national team coefficient for the first time in order to determine the seedings. As defending champions, Spain was automatically top seeded. The qualifying process began in August 2010 and concluded in November 2011. At the conclusion of the qualifying group stage in October 2011, the nine group winners qualified automatically, along with the highest ranked second placed team. The remaining eight second placed teams contested two-legged play-offs, and the four winners qualified for the finals. Twelve of the sixteen finalists participated at the previous tournament in 2008. England and Denmark made their return to the Euro, having last participated in 2004, while Republic of Ireland returned after a twenty-four year absence to make their second appearance at a European Championship. One of the co-hosts, Ukraine, made their debut as an independent nation (before 1992 Ukraine participated as part of the Soviet Union). With the exception of Serbia – according to UEFA's ranking at the end of the qualifying stage – Europe's sixteen highest-ranked teams all qualified for the tournament. Qualified teams The following sixteen teams qualified for the finals: |Country||Qualified as||Date qualification was secured||Previous appearances in tournament1| |Poland||Co-hosts||18 April 2007||1 (2008)| |Ukraine||Co-hosts||18 April 2007||0 (debut)| |Germany2||Group A winner||2 September 2011||1972, 1976, 1980, 1984, 1988, 1992, 1996, 2000, 2004, 2008)10 (| |Russia3||Group B winner||11 October 2011||9 (1960, 1964, 1968, 1972, 1988, 1992, 1996, 2004, 2008)| |Italy||Group C winner||6 September 2011||7 (1968, 1980, 1988, 1996, 2000, 2004, 2008)| |France||Group D winner||11 October 2011||71960, 1984, 1992, 1996, 2000, 2004, 2008)(| |Netherlands||Group E winner||6 September 2011||8 (1976, 1980, 1988, 1992, 1996, 2000, 2004, 2008)| |Greece||Group F winner||11 October 2011||3 (1980, 2004, 2008)| |England||Group G winner||7 October 2011||71968, 1980, 1988, 1992, 1996, 2000, 2004)(| |Denmark||Group H winner||11 October 2011||71964, 1984, 1988, 1992, 1996, 2000, 2004)(| |Spain||Group I winner||6 September 2011||81964, 1980, 1984, 1988, 1996, 2000, 2004, 2008)(| |Sweden||Best runner-up||11 October 2011||4 (1992, 2000, 2004, 2008)| |Croatia||Play-off winner||15 November 2011||31996, 2004, 2008)(| |Czech Republic4||Play-off winner||15 November 2011||71960, 1976, 1980, 1996, 2000, 2004, 2008)(| |Portugal||Play-off winner||15 November 2011||51984, 1996, 2000, 2004, 2008)(| |Republic of Ireland||Play-off winner||15 November 2011||11988)(| 1 Bold indicates champion for that year. Italics indicate (co-)host. Final draw The draw for the final tournament took place on 2 December 2011 at the Ukraine Palace of Arts in Kiev, Ukraine. The hour-long ceremony was hosted by Olga Freimut and Piotr Sobczyński, television presenters from the two host countries. As was the case for the 2004 and 2008 finals, the sixteen finalists were divided into four seeding pots, using the UEFA national team coefficient ranking. The pot allocations were based on the UEFA national team coefficient rankings of the sixteen finalists at the end of the qualifying competition in November 2011. Each nation's coefficient was generated by calculating: - 40% of the average ranking points per game earned in the UEFA Euro 2012 qualifying stage. - 40% of the average ranking points per game earned in the 2010 FIFA World Cup qualifying stage and final tournament. - 20% of the average ranking points per game earned in the UEFA Euro 2008 qualifying stage and final tournament. Aside from the coefficient, three teams were automatically placed in Pot 1. Ukraine and Poland were both assigned to Pot 1 as the two host nations, despite the fact that their rankings were the two lowest in the tournament; this also occurred in 2008 when the co-hosts Switzerland and Austria were also ranked below all other qualified teams. As defending champions, Spain were also automatically assigned to Pot 1, though their UEFA ranking at the time of the draw was coincidentally also the best. In the draw procedure, one team from each pot was drawn into each of the four groups. The draw also determined which place in the group teams in pots 2–4 would take (e.g. A2, A3 or A4) to create the match schedule. With Poland were automatically assigned in advance to A1, and Ukraine to D1, Pot 1 only had two teams as Spain and the Netherlands were to be drawn into position one in either group B or C. The balls were drawn by four former players who had each been part of European Championship winning teams: Horst Hrubesch, Marco van Basten, Peter Schmeichel and Zinedine Zidane. 1 Co-hosts Poland (coefficient 23,806, rank 28) and Ukraine (coefficient 28,029, rank 15) were automatically assigned to A1 and D1, and therefore were not in the draw. 2 Defending champions were automatically assigned to Pot 1. Eight cities were selected by UEFA as host venues. In a return to the format used at Euro 1992, Euro 1996 and Euro 2008, each of the four groups' matches were played in two stadiums. Host cities Warsaw, Gdańsk, Wrocław, Poznań, Kiev, and Lviv are all popular tourist destinations, unlike Donetsk and Kharkiv, the latter of which replaced Dnipropetrovsk as a host city in 2009. In order to meet UEFA's requirement for football infrastructure improvements, five new stadiums were built and opened in advance of the tournament. The remaining three stadiums (in Kiev, Poznań and Kharkiv) underwent major renovations in order to meet UEFA's infrastructure standards. Three of the stadiums are categorised as UEFA's highest category stadiums. The transport infrastructure in Poland and Ukraine was also extensively modified on the request of UEFA to cope with the large influx of football fans. UEFA organised fan zones in the eight host cities. They were located in the centre of each city, with all 31 matches shown live on a total of 24 giant screens. The zones enabled supporters to come together in a secure and controlled environment. The Warsaw Fan Zone occupied 120,000 square meters and accommodated 100,000 visitors. In all, the fans zones had a 20% increase in capacity compared to Euro 2008. A total of 31 matches were played during Euro 2012, with Ukraine hosting 16 of them and Poland 15. Built for tournament Built for tournament Built for tournament |3 matches in Group A (incl. opening match), 1 quarter-final and |3 matches in Group C and |3 matches in Group A||3 matches in Group C| Built for tournament Built for tournament |3 matches in Group D, 1 quarter-final and |3 matches in Group D, 1 quarter-final and |3 matches in Group B||3 matches in Group B| Tickets for the venues were sold directly by UEFA via its website, or distributed by the football associations of the 16 finalists. Applications had to be made during March 2011 for the 1.4 million tickets available for the 31 tournament matches. Over 20,000 were forecast to cross the Poland–Ukraine border each day during the tournament. Over 12 million applications were received, which represented a 17% increase on the 2008 finals, and an all-time record for the UEFA European Championship. Owing to this over-subscription for the matches, lotteries were carried out to allocate tickets. Prices varied from €30 (£25) (for a seat behind the goals at a group match) to €600 (£513) (for a seat in the main stand at the final). In addition to individual match tickets, fans could buy packages to see either all matches played by one team, or all matches at one specific venue. According to UEFA requirements, TP ensured approximately 2х70 Gbit/sec data communication speed from Polish stadiums and 2х140 Gbit/sec between Poland and Ukraine. This was required due to the fact that the matches were broadcast in HD quality. The multilateral production utilised 31 cameras to cover the action on and around the pitch at every match, with additional cameras following activities around the game, such as team arrivals at the stadiums, interviews, and media conferences. The official Euro 2012 broadcasting centre was located at the Expo XXI International Centre in Warsaw. The tournament was broadcast live by around 100 TV channels covering the whole world. 150,000,000 people were expected to watch the matches each day. Match ball The Adidas Tango 12 was the official match ball of UEFA Euro 2012. The ball is named after the original Adidas Tango family of footballs; however, the Tango 12 and its variations have a completely new design. Variations of the ball have been used in other contemporary competitions including the Africa Cup of Nations and the Summer Olympics. It is designed to be easier to dribble and control than the reportedly unpredictable Adidas Jabulani used at the 2010 FIFA World Cup. Team base camps Each team had a "team base camp" for its stay between the matches. From an initial list of thirty-eight potential locations (twenty-one in Poland, seventeen in Ukraine), the national associations chose their locations in 2011. The teams trained and resided in these locations throughout the tournament, travelling to games staged away from their bases. Thirteen teams stayed in Poland and three in Ukraine. |Team||Arrival||Last Match||Base camp||Group stage venues||QF venues||SF venues||Final venue| |Croatia||5 June||18 June||Warka |Gdańsk and Poznań| |Czech Republic||3 June||21 June||Wrocław||Wrocław||Warsaw| |Denmark||4 June||17 June||Kołobrzeg||Kharkiv and Lviv| |England||6 June||24 June||Kraków||Kiev and Donetsk||Kiev| |France||6 June||23 June||Donetsk||Kiev and Donetsk||Donetsk| |Germany||3 June||28 June||Gdańsk||Kharkiv and Lviv||Gdańsk||Warsaw| |Greece||3 June||22 June||Jachranka |Warsaw and Wrocław||Gdańsk| |Republic of Ireland||5 June||18 June||Sopot |Gdańsk and Poznań| |Italy||5 June||1 July||Kraków||Gdańsk and Poznań||Kiev||Warsaw||Kiev| |Netherlands||4 June||17 June||Kraków||Kharkiv| |Poland||28 May||16 June||Warsaw||Warsaw and Wrocław| |Portugal||4 June||27 June||Opalenica |Kharkiv and Lviv||Warsaw||Donetsk| |Russia||3 June||16 June||Warsaw||Warsaw and Wrocław| |Spain||5 June||1 July||Gniewino |Sweden||6 June||19 June||Kiev||Kiev| |Ukraine||6 June||19 June||Kiev||Kiev and Donetsk| For the list of all squads that played in the tournament, see UEFA Euro 2012 squads. Match officials On 20 December 2011, UEFA named twelve referees and four fourth officials for Euro 2012. On 27 March 2012, UEFA issued the full list of 80 referees to be used in Euro 2012, including the assistant referees, the additional assistant referees, and the four reserve assistant referees. Each refereeing team consisted of five match officials from the same country: one main referee, two assistant referees, and two additional assistant referees. All of the main referees, additional assistant referees, and fourth officials were FIFA referees, and the assistant referees (including the four reserve assistant referees) were FIFA assistant referees. For each refereeing team, a third assistant referee from each country was named to remain on standby until the start of the tournament to take the place of a colleague if required. In two cases, for the French and Slovenian refereeing teams, the standby assistant referees took the place of one of the assistant referees before the start of the tournament. Continuing the experiments carried out in the UEFA Champions League and UEFA Europa League, the two additional assistant referees were used on the goal line for the first time in European Championship history with approval from the International Football Association Board. - Final referee; only referee assigned to four matches. UEFA announced the schedule for the 31 matches of the final tournament in October 2010, with the final confirmation of kick-offs times being affirmed following the tournament draw in December 2011. Group stage The teams finishing in the top two positions in each of the four groups (highlighted in tables) progressed to the quarter-finals, while the bottom two teams were eliminated from the tournament. - Higher number of points obtained in the matches played between the teams in question; - Superior goal difference resulting from the matches played between the teams in question; - Higher number of goals scored in the matches played between the teams in question;[c] - Superior goal difference in all group matches; - Higher number of goals scored in all group matches; - If two teams tie alone (according to 1–5) after having met in the last round of the group stage their ranking is determined by penalty shoot-out. - Position in the UEFA national team coefficient ranking system; - Fair play conduct of the teams (final tournament); - Drawing of lots. Group A Greece were placed above Russia based on their head-to-head record (1–0). The Czech Republic became the first team to win a European Championship group with a negative goal difference Group B Group C Group D Ukraine were placed above Sweden based on their head-to-head record (2–1). Knockout stage The UEFA Technical Team was charged with naming a squad composed of the 23 best players over the course of the tournament. The group of eleven analysts watched every game at the tournament before making their decision after the final. Ten players from the winning Spanish team were selected in the team of the tournament, while Zlatan Ibrahimović was the only player to be included whose team was knocked out in the group stage. A total of €196 million was given to the 16 teams competing in this tournament, an increase from the €184 million in the previous tournament. Each team received an initial €8 million and then received additional money, based on their performances. Spain, the winners of Euro 2012, were awarded a total prize of €23 million for their performance. The maximum prize achievable (for winning all group matches and winning the final) was €23.5 million. Complete list: Extra payment based on teams performances: Besides money, commemorative plaques were given to all participants together with special plaques for semi-final losers and finalists. Gold and silver medals were awarded to the winners and runners-up, respectively, whereas both semi-final losers were awarded bronze medals. The trophy given to the winners remains in the ownership of UEFA; however, the winning nation, Spain, received a full-size replica. In the final tournament, a player was suspended for the subsequent match in the competition for either getting red card or accumulating two yellow cards in two different matches. UEFA's Control and Disciplinary body has the ability to increase the automatic one match ban for a red card (e.g. for violent conduct). Single yellow card cautions were erased at the conclusion of the quarter-finals, and were not carried over to the semi-finals (so that a player could only be suspended for the final by getting a red card in the semi-final). Single yellow cards and suspensions for yellow card accumulations do not carry over to the 2014 FIFA World Cup qualification tournament matches. The following players were suspended during the final tournament – for one or more games – as a result of red cards or yellow card accumulations: Apart from discipline measures for yellow and red cards, UEFA fined the football associations of Croatia, England, Germany, Portugal, Russia and Spain a total of €417,000 for spectators incidents.[e] Furthermore, the Portuguese association was fined €5,000 for delaying the start of the second half of the game against Germany. In addition to these, Danish striker Nicklas Bendtner was fined €100,000 and given a one match ban (to be applied in the 2014 FIFA World Cup qualification tournament) for revealing his sponsored underpants, violating UEFA regulations, during the celebration of his second goal in the match against Portugal.[f] Penalty kicks Not counting penalty shoot-outs, four penalties were awarded during the tournament. Giorgos Karagounis was the only player who failed to convert his penalty, which occurred in the match against Poland. Trophy tour The Henri Delaunay Trophy began a journey through the host cities seven weeks before the start of the tournament. A hundred days before the first match a 35.5-metre-high (116 ft) hot air balloon in the shape of the trophy was flown in Nyon, Switzerland and visited 14 cities throughout the host countries, reminding spectators of the impending tournament. On 20 April 2012, the trophy tour started and visited the Polish cities of Warsaw, Wrocław, Gdańsk, Poznań, Kraków, Katowice and Łódź. After the Polish cities, the trophy visited seven Ukrainian cities: Kiev, Ivano-Frankivsk, Kharkiv, Donetsk, Dnipropetrovsk, Lviv, and Odesa. Logo, slogan and theme songs The competition slogan, Creating History Together (Polish: Razem tworzymy przyszłość, literally, "Together we are creating the future", Ukrainian: Творимо історію разом, Tvorymo istoriyu razom), was announced along with the logo. The official logo for the tournament was unveiled at a special event at Mykhailivska Square, Kiev, on 14 December 2009. Designed by Portuguese group Brandia Central. It takes its visual identity from Wycinanki or Vytynanky, traditional form of paper cutting practised in rural areas of Poland and Ukraine. The art form symbolises the nature of the rural areas of both countries. As part of the event, landmark buildings in the eight host cities were illuminated with the tournament logo. The official Euro 2012 song is "Endless Summer" by the German singer Oceana. In addition, UEFA has retained the melody that was composed by Rollo Armstrong of Faithless on its behalf for the 2008 tournament. The Republic of Ireland has also produced an official song: "The Rocky Road to Poland" recorded by a collaboration of Irish performers has already reached number 1 in Ireland. In Spain, the broadcasting company Mediaset España commissioned the song "No hay 2 sin 3", performed by David Bisbal and Cali & El Dandee and produced by RedOne. The tournament has also been associated with the song "Heart of Courage" by Two Steps From Hell, which has been played in the stadiums during the entrance of the players (before the national anthems); but also "Seven Nation Army" by The White Stripes, in this case after every goal. Merchandise and mascots UEFA signed a worldwide licensing agreement with Warner Brothers Consumer Products to help promote the tournament. The agreement involved licensing to third parties for a variety of other merchandising items. Also designed by Warner Bros. were the official tournament mascots, "Slavek and Slavko", twins that wore the national colours of the two host nations. The mascots were unveiled in December 2010, and named following an online poll. UEFA announced ten global sponsors and, for both Poland and Ukraine, three national sponsors as shown below. These sponsorships together with the broadcasting revenues were estimated to earn UEFA at least US$1.6 billion. Concerns and controversies After Poland and Ukraine were chosen by a vote of the UEFA Executive Committee as host countries for Euro 2012, several issues arose, which jeopardised the Polish/Ukrainian host status. In Ukraine there were financial difficulties related to stadium and infrastructure renovation related to the economic crisis. In Poland, issues arose related to corruption within the Polish Football Association. In April 2009 however, the president of UEFA, Michel Platini announced that all was on track and that he saw no major problems. After a UEFA delegation visited Ukraine in September 2011, he stated the country was "virtually ready for Euro 2012". Especially in the UK, there were allegations of racism in football in both host countries. The main cause of discussion was the BBC current affairs programme Panorama, entitled Euro 2012: Stadiums of Hate, which included recent footage of supporters chanting various antisemitic slogans and displays of white power symbols and banners in Poland, plus Nazi salutes and the beating of South Asians in Ukraine. The documentary was first echoed in much of the British press, but was then attacked for being one-sided and unethical: critics included other British media outlets; anti-racism campaigners, black and Jewish community leaders in Poland; Polish and Ukrainian politicians and journalists; England fans visiting the host nations and Gary Lineker. In response to Yulia Tymoshenko’s hunger strike and her mistreatment in a Ukrainian prison some European politicians and governments announced that they would boycott the matches in Ukraine. Ukraine came under criticism from animal welfare organisations for killing stray cats and dogs in order to prepare for Euro 2012. Ukrainian Ministry of Ecology and Natural Resources and Minister Of The Environment promised to take action to prevent killing animals but it still remains unclear how these measures will be enforced. The ministry's comments also suggested this would only be a temporary measure, drawing further criticism. Other minor important issues were associated with FEMEN’s group protests against prostitution and sex tourism in Ukraine, and enormous increases in hotel prices by many hoteliers in the country. See also

- Current Issue SIGN IN to access the Harper’s archive ALERT: Usernames and passwords from the old Harpers.org will no longer work. To create a new password and add or verify your email address, please sign in to customer care and select Email/Password Information. (To learn about the change, please read our FAQ.) Car bombs in Damascus killed more than 50 people in advance of nationwide Internet and telecommunications blackouts, attributed by many to President Bashar al-Assad’s administration, that crippled Syrians’ capacity to self-report on the country’s civil war. Hacker collective Anonymous attacked the websites of Syrian embassies, and the Syrian military relocated chemical-weapons stockpiles, prompting the United States to threaten intervention. In Hillah, Iraq, bombings at a roadside campsite for Shia pilgrims left at least 29 dead, and in Bahrain police fired teargas on protesters condemning Kim Kardashian’s visit to promote a new branch of her milkshake franchise. The United Nations held a day of solidarity with Palestinians, on which its general assembly voted 138–9 to recognize the state of Palestine. In response, Israel announced that it would build 3,000 new homes in East Jerusalem and the West Bank, and would withhold more than $100 million in tax revenue raised for the Palestinian government, dealing what U.N. Secretary General Ban Ki-Moon called an “almost fatal blow” to the prospect of peace. The U.S. Navy was planning to reduce its reliance on dolphin labor, and an international coalition of researchers concluded that more than 4 trillion tons of ice in Greenland and Antarctica have melted in the past twenty years, causing the world’s sea level to rise by 11 millimeters. Iceland exported over two tons of ram penis to China, and North Korea’s state news agency reported the discovery of a unicorn lair in Pyongyang. President Barack Obama introduced a proposal to prevent the United States from falling over the “fiscal cliff.” The plan, which includes such measures as higher tax rates on wealthy citizens and a $400-billion cut to federal health programs, caused Senate Minority Leader Mitch McConnell (R., Ky.) to burst into laughter. “Right now, I would say we’re nowhere, period,” said House Speaker John Boehner (R., Ohio), outside whose office nude activists protested potential cuts to HIV programs. “I think it’s important Congress acts now, I mean right now,” said Vice President Joe Biden at the opening day of the first Costco in Washington, D.C. “I’m looking for pies.” Obama and Mitt Romney met for the first time since the U.S. presidential election, over a luncheon of turkey chili at the White House. eBay pulled a listing for Obama in Pee Pee, an artwork by conservative television host Glenn Beck that features a bobblehead of the president purportedly submerged in Beck’s urine, and Bill Clinton disclosed that during his presidency he sent only two emails, one to troops in the Balkans and the other in response to a message sent from space by astronaut John Glenn. “We have gone almost a third of the way around the world in the time it has taken me to write this letter,” wrote Glenn. “The rest of the crew is waiting.” Scientists determined that lying increases the temperature of one’s nose, that having a lot of Facebook friends leads to anxiety, and that hyperparasitic wasps, which lay eggs in parasitic wasps that lay eggs in caterpillars, are sometimes parasitized by other hyperparasitic wasps. Germany moved to criminalize sex with animals, leading zoophilia lobbyist Michael Kiok, who lives with an Alsatian named Cessie, to threaten legal action. “We see animals as partners and not as a means of gratification,” said Kiok. “We don’t force them to do anything.” A Florida woman was arrested after she assaulted her boyfriend for climaxing first. The Duke and Duchess of Cambridge[*] announced that they were expecting a royal baby, and a lexicographer published arguments that Robert Burchfield, a former Oxford English Dictionary editor popularly credited with overcoming the dictionary’s Anglocentrism during the 1970s and 1980s, had actually expunged thousands of English words with foreign origins. “If a word gets into the OED, it never leaves,” said the lexicographer. “If it becomes obsolete, we put a dagger beside it, but it never leaves.” The Associated Press eliminated homophobia from its stylebook, and four gay men filed suit against JONAH, a Jewish conversion-therapy office in Jersey City, New Jersey, for defrauding them of thousands of dollars spent on such allegedly curative techniques as visiting bathhouses and beating effigies of their mothers with a tennis racket. “Our therapy,” said JONAH’s co-director, “is very conventional.” Dear Harper’s Magazine, I am a fervent subscriber (if there can be such a thing) to your excellent magazine: we have nothing equivalent in England, and I am very grateful to you for being so challenging and thought-provoking. However, the English pedant in me is reeling at your otherwise excellent Harper’s Weekly in which you announce that “Prince WIlliam and Princess Kate” are having a baby. Yikes! They’re the Duke and Duchess of Cambridge. She’s not Princess Kate, as she’s not a princess in her own right; she’s Princess William of Wales, otherwise known as the Duchess of Cambridge, until the Prince of Wales dies, when she’ll be the Princess of Wales, and not Kate, Princess of Wales. Sigh. I know I am fighting a long and hopeless battle. Even British journalists can’t get it right these days. Yours sincerely, and with much admiration for your continued superlative magazinistic efforts, More from Justin Stone: Years of consideration preceding the inclusion of the word “phat” in Random House’s 1996 Compact Unabridged Dictionary: Scientists created crash helmets that stink when cracked and fruit flies to whom blue light smells delicious. In Belize, a construction company bulldozed a 2,300-year-old Mayan temple to make road fill. Subscribe to the Weekly Review newsletter. Don’t worry, we won’t sell your email address! “This is the heart of the magic factory, the place where medicine is infused with the miracles of science, and I’ve come to see how it’s done.”

Esther Rantzen has come in a disappointing fourth place in Luton South, receiving only 4.4 per cent of votes.Ms Rantzen has reportedly lost her election deposit after failing to poll enough votes. Ms Rantzen said that it was “amazing” so many people voted for her but that she was “saddened and surprised” that the BNP received 1,299 votes and a 3.1 per cent share. She said: “I have regarded Luton as a community with diverse elements living alongside each other so I was saddened and surprised when I saw the BNP votes. I was worried at one stage when I thought I might have been beaten by the BNP which would have been grim.” She said that she had spent more than £10,000 on her campaign but that it was a “lavish 70th birthday present” for herself.“I’ve really enjoyed the year,” she said. “Luton will have a very special place in my heart. Gavin Shuker held on to the seat for Labour with a 34.9 per cent share of the vote, despite outrage after incumbent Labour MP Margaret Moran’s expenses claim for dry rot in her second home were revealed last year. Ms Rantzen, 69, the former host of That's Life! and founder of ChildLine, stood as an independent candidate among 11 other candidates, the highest number standing for one constituency. She received 1,872 votes, well behind the Liberal Democrats, Qurban Hussain (9,567 votes), Conservative Nigel Huddleston (12,396 votes) and Mr Shuker (14,725 votes) but ranked above the BNP, UKIP, Green, Workers Revolutionary Party and four other independents. A total of 42,216 people voted, an 11 per cent increase on the 2005 election. Meanwhile, in Luton North, Jewish Conservative candidate Jeremy Brier lost out to Labour’s Kelvin Hopkins, MP since 1997, who won with a majority of 7,520 votes. Mr Brier, a 30-year-old barrister, received 13,672 votes and a 31.8 per cent share to Mr Hopkins’ 21,192 votes and 49.3 per cent share. Lib Dems came in third with UKIP, BNP and Green candidates trailing behind. The 2015 United Kingdom General Election will take place on 7 May 2015 To make a difference and to make your vote count you must be registered

EmbiggenedBy Rabbi Jack Abramowitz Isaiah tells Jerusalem to arise, for their light has come. Darkness will cover the Earth, but they alone will have light. The other nations will follow their light to G-d. Isaiah says to look around and see the crowds who have gathered – either referring to the people of other nations from the previous verse or to the exiles, who have returned. Jerusalem will be startled by the abundance of goodness she will have, and be enlarged by it. Caravans will come to Jerusalem, carrying wealth and precious goods, as well as praise of G-d. The sheep and rams will be sacrifices to G-d, which He will accept and which will inspire the nations to serve Him. The Jews will return from exile swiftly, like a cloud carried by the wind and doves returning to the coop. Ships will return the Jews to their land, along with silver and gold. (This may mean the wealth that was pillaged during the siege, or that the nations will send wealth as gifts to the Temple.) The people from other lands will help build up the city and kings will serve the nation because G-d had punished the nation for their sins, and now He has had mercy on them. Because there will be peace, the gates of Jerusalem will be open 24 hours a day and wealth will pour in. Nations will follow the Jews’ example and serve G-d or they will cease to be. The best trees of Lebanon will be used in the Temple, as they were in the time of Solomon and the descendants of the Jews’ oppressors in exile will recognize the holiness of Jerusalem and its connection to the Jewish people. Instead of being despised by the nations of the world, Israel will be admired. Israel will enjoy the wealth of nations and know that this came from G-d. Instead of copper and iron, the Jews will enjoy gold and silver. (This means that they will be rewarded many times more than the amount they were punished.) The rulers of the land will be guided by peace and righteousness. Violence and oppression will be a thing of the past. They won’t need the sun and moon for light because G-d will be their everlasting light. (This is a metaphor; light represents Torah.) The people, all of whom will be righteous, will inherit the land forever and the smallest of families will be extremely prolific. It is G-d who says this and He will make it happen.

Recently, we received an email from an educator who said that he was, “looking for resources from which he could use sports to teach Jewish concepts.” As a rabbi or educator, you are always looking for ways to help your congregants or students better their behavior and conduct. It follows that the use of sports references or analogies can come in very handy, as they will help people easily connect and relate to your message. Indeed, when it comes to G-d and sports, a recent study (see here) found that nearly 30% of Americans say that G-d plays a role in the outcome of sports events. And so, we figured we’d highlight for you the resources that we’ve collected: - Time-out: Sports Stories as a Game Plan: Using various sports, this book (authored by the American-born and recently elected Knesset member, Rabbi Dov Lipman) teaches positive lessons from a Torah perspective. Whether it’s learning about consistency from Cal Ripken, Jr. or developing a work ethic from Michael Jordan, each chapter conveys a timeless lesson using a sports metaphor. - Alan Veingrad: This is the personal website of retired Superbowl champion, Alan Veingrad. Today, Alan Shlomo Veingard travels the country relating his experiences as a professional athlete, a sales and marketing executive, and an observant Jew. Alan’s presentations bring audiences laughter, inspiration and valuable insights into both life and business. Plus, you can sign up for a free monthly newsletter which is filled with great Torah and sports related metaphors! Here is a link to a couple of full-length talks by Alan Veingrad. - TheFanaticRabbi.com: Rabbi Joshua Hess serves as rabbi of Congregation Anshe Chesed in Linden, NJ. According to Rabbi Hess, when he realized that his dreams of playing professional basketball weren’t meant to be, he pursued ordination at Ner Israel Rabbinical College in Baltimore, MD. To merge his passion for Torah and sports, he started a blog, TheFanaticRabbi.com, in which he which extracts religious lessons from the sports page. He enjoys using sports themes to connect to his students and congregants, and shares his thoughts on sports news and commentary on his blog. Here’s a golf and Torah message by Aish Denver’s Rabbi Baruch Zuckerman, who is a proud graduate of an affiliate program of Ner LeElef: The Jerusalem Kollel. Finally, below is a piece written by Rabbi Ron Yitzchak Eisenmann, a guest contributor on more than one occasion to NLEResources.com. The message, while relevant to the Superbowl, can be used throughout the year and applies to sporting events such as the NCAA Championships, NBA Finals, and more! As I write these words over 163 million Americans, (that’s more than half of the people living in our great country) are tuned out and glued to the event referred to as “The Super Bowl”.Indeed, if you are reading this as I am writing it, you are part of a minority of Americans who are not glued to the tube. Truth be told, I am not against watching the game, and although I myself do not have the luxury of dedicating even a few minutes to indulge in watching twenty two men bang and slam into each other-as things go this is one of the more innocuous diversions which someone can chose from. However, even with acknowledging that the diversion of the Super Bowl is relatively banal, nevertheless a diversion or better said a departure it nonetheless is. Meaning, let us ask ourselves a basic question. Why do so many people spend hours and often much money to sit and watch the game? Indeed, any and every thinking person certainly realizes that none of the players-irrespective of their respective uniform-represents you as an individual. The life style, salary scale, and entire world outlook of any of the players is probably very different than the average viewer of the game, and certainly and hopefully radically different than your Orthodox Jewish game-watcher. So, let’s go back to our original question. Why watch the game? The answer I believe has already been given away. The game is a diversion or better said ‘a departure’. From what do we want to ‘depart’? We want to depart from many things; however, most surely we want to remove ourselves from the reality of the pressures of life. Life is hard; there is no doubt about it. It is hard to make a living in this world and it is difficult to raise a family. It is challenging to get up in the morning and perhaps even more so to go to sleep on time. Yes my friends, life is hard. Therefore, for a few hours on a Sunday evening in February 163 million Americans escape from the lethargic doldrums of daily like and are transformed into the heroes of the stadium. For a few brief hours these couch potatoes become active athletes through vicarious competition. It is nice to escape and perhaps even necessary. Indeed, when I dissolve myself in the virtual world of my writing I escape. And when I immerse my being into the sea of Torah, I am also departing from the humdrum and pedestrian pace of daily life. There is nothing wrong with escaping; just make sure that the place you depart to is superior to the place you have escaped from. Photo Credit: Malingering

It's nearing that time of year again - Christmas music playing on the radio and in the stores, halloween decorations being replaced with pilgrims and turkeys and then eventually reindeer and sleighs. As a kid, I lived for these holidays, especially after spending hours drooling over the Sears and JCPenney catalogs. Now that I'm an adult (opinions vary on that point), Christmas has lost a little of its charm for me. The presents under the tree for me are more practical gifts like pants and socks, and I gave up the catalog daydreams a long time ago. All of the joy in Christmas that really remains for me is the sparkle in my kids' eyes when they open presents on Christmas morning. And I'm okay with that. However, what I'm not okay with is the annual anti-Christmas movement that goes on all around the country. Companies and organizations have been distancing themselves from the holiday by not using words like Christmas in their ads and events. Never mind the fact that without Christmas, they'd have no holiday shopping rush (who really is out there doing last-minute Kwanzaa or Hanukkah shopping?). They say it's not inclusive enough. Non-Christians will be offended. I don't really understand this mindset - I was never offended over my Jewish friend's holidays, and Kwanzaa wasn't something I'd ever heard about until the last few years. But every now and then, something beautiful happens. Something that reminds me that I'm not alone in feeling this way. Something like this: PATCHOGUE, N.Y. - A famed fireworks company is pulling out of a holiday boat parade because "Christmas" was dropped from the event's name. Fireworks by Grucci won't lend its sparkle to Patchogue's Nov. 23 parade — decorated yachts on the Patchogue River — because the organizers have renamed it the Patchogue Holiday Boat Parade. It was the Patchogue Christmas Boat Parade last year, when the Grucci company donated $5,000 worth of fireworks. The company's vice president, Philip Butler, who has criticized the secularization of Christmas in the past, said parade organizers were "using all the themes of Christmas and plagiarizing all those themes." Bravo, I say. This is a move that puts the lie to the notion of greedy corporate America. Mr. Butler has principles and has made a stand, profit be damned. I doubt you'll hear any liberals complimenting him on it though. As a consumer, I'm not really a direct customer of a company like Grucci, but if I was on a town committee that organizes fireworks displays, I'd definitely consider throwing them our business. So this December, have yourself a Merry Christmas, and if that offends you, tough shit. I'll wish it for you anyway.

TEL AVIV (Feb. 27) The sound of lilting music grows louder as the camera zooms in on a face in shadow. In the corner of the television screen the person’s statistics are flashed: age 25, lawyer, represents Israel abroad. A light is then cast onto the face, revealing a young Ethiopian Israeli woman wearing a business suit. In accentless Hebrew she says with a hint of defiance: “You did not expect to see me, did you? There are many others like me.” The same format is used to highlight other Ethiopian Israelis, including a soccer star, a deputy battalion commander in the army and one who recently earned a doctorate. The ad is part of a campaign launched by the Israeli Ministry of Immigration Absorption and the Jewish Agency for Israel to boost the image of the country’s 100,000 Ethiopians. In the eyes of many Israelis, Ethiopian immigration to Israel has been a failure. Most encounter Ethiopians through the media, where they are depicted as unemployed, poor and plagued by family violence. The younger generation is seen as adrift and drawn increasingly to a life of crime. The campaign aims to show the Israeli public young Ethiopians who have found success such as Maj. Shlomi Vicha, 27, a company commander in the Israeli army. In charge of three combat platoons, Vicha said he feels it is now his time to give back to the country that took him in as a young child who immigrated without his parents — and housed and educated him and his siblings. “I have no doubt that the army is the best place for having an equal chance for success just like everyone else,” Vicha added. “Everyone is equal here and whoever wants to succeed will succeed.” He has spent time speaking to Ethiopian youth. “I do what I can to contribute and explain to them about the army and how they can contribute,” he said. “It’s important that there are success stories so the public at large will see the other side and also so there can be models for the schoolchildren so they know that they too can succeed and go forward.” The statistics, however, are discouraging. Research conducted by the Israel Association for Ethiopian Jews has found that among those who are employed, the majority work in blue-collar jobs and live below the poverty line, Ethiopian students drop out of high school at twice the rate of the general population and juvenile crime is rampant. The aggressive advertising campaign, being promoted on television, radio, the Internet and in newspapers, is aimed at casting a positive light on the community by focusing on its success stories. It also marks the arrival of the first major arrival of Ethiopian Jews to Israel 30 years ago. “We’ve decided we need to make an overture to the public, to include the public in their absorption,” said Jewish Agency spokesman Yarden Vatikay. He said that he hopes the campaign, entitled, “Thirty Years Since the Aliyah from Ethiopia — Success Depends on Us” will boost awareness about the community and draft Israeli volunteers to help integrate Ethiopians more completely into Israeli society. Integration has been the major stumbling block for the community. The majority arrived penniless, unable to speak Hebrew — and complete foreigners not only to Israeli culture but to the modern, Western world. Most had been raised in an agricultural, subsistence economy and were not all prepared for life in Israel. Unlike their highly educated Russian immigrant counterparts, the Ethiopians have struggled to integrate into competitive and aggressive spirit of Israeli culture and many are now dependent on government assistance. A phone number is provided in the ads for a hotline that gives information on how Israelis can either “adopt” an Ethiopian family — sharing meals and holidays with them — tutor students or give an internship to a young Ethiopian. Daniel Yosef, a 35-year-old architect, is among those in his generation of young Ethiopians who have found professional success. His siblings have as well: among them is a musician, a graphic artist and a fashion designer. Yosef said he hopes the campaign accomplishes its goal of showing “the other side, the side of success within the community.” But he added that it what is most important to him is not to boost awareness among today’s Ethiopian youth that success is within reach. “The campaign is one that has to be within our own society so we can raise our own self-image,” he said. “we need to provide a good example to the youth.” Employment remains a problem. Only some 76 percent of the community is employed, compared with almost 90 percent of the general workforce. Meanwhile, thousands of Ethiopian Israelis who have graduated from college often cannot find work in their fields. Many Ethiopians with law degrees, for example, can be found working in communal organizations or even as security guards instead of in law firms. Only some 15 percent of those with law degrees actually work in law firms, according to Jewish Agency statistics. An estimated 60 percent of Ethiopian Israelis who have academic degrees end up taking working class jobs when they cannot find work in their professions, research has found. “The campaign is not the solution to the problem, but part of the process. We want people to ask themselves whether they display racism, and whether they give equal opportunity to people at job interviews, or are they influenced by stereotypes,” said Immigration Absorption Minister Tzipi Livni told the Israeli daily Yediot Achronot. Despite the initial jubilation in the country during the airlifts of Operation Moses in 1984-85 and Operation Solomon in 1991, racism and discrimination persist. In September, an Israeli mayor tried to bar Ethiopian students from attending an elementary school in his town. Avraham Neguise, an Ethiopian rights activist running for Knesset in a new party aimed at Ethiopian voters, said the ad campaign should show not only the success stories, but also the challenges that face the community. “It seems like this is taking a few individuals who really did good work and succeeded which is good. However it looks like it is hiding the real problems,” he said. Vicha, the army major, thinks the situation for Ethiopians will improve when the younger Ethiopians feel less stuck between cultures and embrace what is good in both Israeli society and their heritage. “We need to take from both,” Vicha said.

So Christine O’Donnell, finding the cupboard most bare, formed a PAC and, now her bills taken care of, she can utter profound (in her ditzy mind) quips, and otherwise try to interject herself into adult conversations. Not content to get two of the top ten quotes of the year, she’s after more. She’s in a friendly race with sista Sarah to be both the most obnoxious, won’t go away buffoon and the biggest butcher of the English language to date. If enough isn’t being said about the tax bill being decided Ms. Chatty Christie has weighed in. Of course she’s all for the Bush tax cuts being extended and she hates all the stuff for those in economic free fall. According to the non-witchy one, tragedies come in threes–Pearl Harbor, Elizabeth Edwards death, and now these confounded extensions of unemployment benefits. She then tried to explain what THAT meant, and of course failed. Halloween can’t return fast enough. You and I are much alike. Therefore, I feel confident that you too have spent countless hours? maybe even days, wondering what the hell frankincense is or was. Given the season, well, I went a lookin’ for an answer for us both. I tried Senator Franken, but he demurred, pointing out that there is an “e” after the K in his name, not an “i” as in frankincense. So I figured Slate would have the answer, and they did. Read all about it here, and surprise friends and family with your new-found sparkling intellect. I think a lot like Keith Olbermann I guess. At least two of his items from last night’s show were links on my blog. We, meaning me and he and his researchers must be reading some of the same bloggers online. That’s comforting to me. And of course, you can know that you’re getting the “best” when you come here. *snicker* and “toot”. It appears that Michael, I’m da black man in the Repiglians world, Steele, has decided to give it another go round. Shocking all the Repoopers with the news he was not gonna go “quietly into the night” he threw his hat in the ring to be the paper tiger in the GOP once again. Now this pissed off tons of the GOP regulars, since they thought that two years was enough to prove they aren’t the bigots everybody says they are. They were tired of Mr. Steele’s general stupidity, hoof and mouth disease, and all around big spender attitude. Ain’t it just fun watching the GOP fracture along so many different lines? Let those with brains, think. We, with regularity, point out that fundigelicals are guilty mostly of reading biblical texts in a manner that supports their own needs and general beliefs about the world. They accept as literal those things that seem right to them anyway, and reject/ignore/explain away other quite direct statements when they cut against their needs and beliefs. A provocative post at Biologos explains how early Jewish theologians were pained to clothe Adam and Eve, to protect their ideas of cultural “rightness” in their day. Indeed, we are all subject to that influence. Read, Genesis, Creation and Ancient Interpreters: Adam and Eve’s Nakedness. If you just want to read something sweet and uplifting and well, Christmasy, then read Five String Guitar’s post about he and his wife’s latest Christmas shopping trip. It will warm your heart! Try it! Hold onto your shorts folks. I have a major announcement to make! I do not DO NOT DO NOT have an opinion on the Julian Assange/Wikileaks affair. Nope, I surely don’t. Stand by: I may have one tomorrow. But so far, I don’t. This buffoon, a Lt. Col. in the Army just pled guilty at his court-martial and faces eighteen months in prison, all because he refused to go to Afghanistan because the President is not a citizen and thus cannot legally give such an order. What is worse, he was not ordered to Afghanistan but VOLUNTEERED, just to force this case. It is simply stunningly amazing that anyone can be this stupid, and be a surgeon. Do not, repeat, do not, allow this man near you with a scalpel. No doubt his medical licence is also at risk due to his felony conviction. The Contrarian is installing plastic sheeting over the bay windows in the living room. Plenty of naughty words are emanating from there. I am not going out there to see. The cats have all gone into hiding. Brandy wouldn’t come up the steps again, the rain/slush/snow had her carpet all frozen up and slick. So now there are towels down, until it warms enough to de-ice. This is all no big deal, except when it’s 4 below zero and 2:30 am and you are out there begging and pleading with her to “try.” What’s on the stove today? Tostados! Hurrah. - Christine O’Donnell: unemployment benefits deal a ‘tragedy’…like Pearl Harbor, Elizabeth Edwards (pinkbananaworld.com) - Christine O’Donnell: Pearl Harbor, Unemployment Benefits Extension Both ‘Tragedies’ (huffingtonpost.com)

Yes, Faculty Lounge Fascists and Left-Wing Archie Bunkers from the 1960s generation have transformed America’s colleges and universities into churches for irrational thought. Evergreen State is the most prominent example right now. SEE ALSO HERE In my most recent blog post about this increasingly undeniable state of affairs I quoted from and linked to a New York Times item. This time I’m linking to a Takimag item. The link to that Jim Goad piece is below, but first some excerpts: “The school (Evergreen State) bears the dubious distinction of being “one of the least selective universities in the nation with an admittance rate of 98%.” “Over the past couple weeks, Evergreen has leapfrogged over Yale, Mizzou, and even Berkeley to become the most eagerly self-castrating school of higher learning in the US of A.” “This year, due to caterwauling among Students of Color that they felt unsafe on the campus due to Donald Trump’s election—despite the statistical possibility that not a single teacher nor student on the entire campus voted for Trump or even dared to utter one public word in support of him—the Day of Absence’s organizers attempted to flip the script. “Instead of the usual routine, which involved black students effectively playing hooky, white students were encouraged to stay off campus, where they could attend workshops that scrubbed their brains clean of any self-interest and instead filled their crania with wholesome and forward-looking feelings of self-loathing. “This rankled biology teacher Bret Weinstein, a self-proclaimed anti-racist Jewish progressive who at least has the clarity of thought to realize that Critical Race Theory is an ideology rather than an eternal truth.” - And we all know the ridiculous mob scenes and the Witch Hunt that the Democrats at Evergreen State unleashed from there. The link to Goad’s whole piece is below. Be sure to watch the video of George Bridges, Evergreen State’s President – and in my opinion a man with no self-respect or backbone of any kind. At one point the Evergreen State Fascists freak out over the way Bridges is talking with his hands. For those of you not in the know, the irrational, emotional cripples who pretend to be college students in 21st Century America have for years been making a big deal out of feeling “unsafe” JUST BECAUSE SOMEONE MIGHT TALK WITH THEIR HANDS. WHAT KIND OF HELPLESS IMBECILES CAN’T HANDLE SOMEONE TALKING WITH THEIR HANDS? Don’t worry, though, Bridges is such a craven coward that HE OBEDIENTLY TUCKS HIS HANDS OUT OF SIGHT to avoid … doing whatever such a thing does to the brainless students at Evergreen State. Here is the link to the Jim Goad item and the youtube video:

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Thomas More College will be holding an event (on their campus) focusing on the American Concept of Religious Freedom. Hebrew Union College will be co-sponsoring this event. The program will begin at 7:00 p.m. and conclude by 9:00-9:30 p.m. Thomas More College in Crestview Hills, Kentucky has announced the formation of the Institute for Religious Liberty. The Institute’s mission is to advance the American concept of religious freedom as an inalienable right and its protection for all people. The Institute will sponsor an Inaugural public program featuring two prominent thought leaders who will discuss the American concept of religious freedom. The Feb. 10, 2016 program at Thomas More College (7:00 p.m.) will feature the President of the United States Conference of Bishops, the Most Reverend Joseph E. Kurtz, D.D., Archbishop of Louisville, and the U.S. Ambassador for Religious Freedom, Rabbi David Saperstein, as speakers. The event is FREE and open to the public. “The genesis for the Institute came about as several local business leaders from various religious backgrounds gathered to discuss the need to celebrate and educate others about our Constitutional privilege to practice our religion and worship as we see fit,” said Thomas More College President David Armstrong. “There is no better place to advance and explore that inalienable right than here on our campus as we challenge our students of all faiths to examine the ultimate meaning of life, their place in the world, and their responsibility to others. ” “In light of contemporary events that capture the headlines daily, it is difficult to identify a more salient and timely subject to explore in a forum of this sort,” said Dr. Gary P. Zola, Executive Director of the Jacob Rader Marcus Center of the American Jewish Archives and and the Edward M. Ackerman Family Distinguished Professor of the American Jewish Experience & Reform Jewish History at Hebrew Union College in Cincinnati. Dr. Zola represents Hebrew Union College on the new Institute’s steering committee. Sponsor: Hebrew Union College - The Jacob Rader Marcus Center of the American Jewish Archives

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I'm not pay because I had to cancel an appointment due to a real emergency or have to argue about it with the manager. Most of the reviews have been faked by employees. I had a friend who used to go to the salon until recently who overheard a conversation about reviews, the internet, and drumming up business. She also heard the some of the staff bad mouthing clients in the back room. The door was not shut all the way and she could ever word that was being said. The salon is nice but the lack of professionalism is not. Some of the stylists are bit over zealous to share their strict religious beliefs despite who is listening. One stylist went on and on about her education at Rhema Bible College. While I am Jewish and have my own set of beliefs, I certainly do not go to a salon to listen to a sermon. Some discussions should be kept off limits in a place of business. I will never go back nor will I recommend any of my friends to this salon. Bikini Wax. I went today for my first ever Brazilian wax. I had a great waxing tech even though I can't remember her name for the life of me :( I was welcomed in and offered a glass of wine. I had never been waxed down there before but my girl made my experience very comfortable and it really wasn't too painful. Overall I give this place a Solid A+ Awful!. You can tell some of these reviews are fake. Awesome Spa and Salon. I went to Berkshire for the first time last weekend and had to share my thoughts! The girls at the desk greeted me with a smile the moment I walked in the door, AND offered me a drink. My massage therapist was very sweet and took me back right on time. I got an AMAZING massage! I then steamed in their Eucalyptus steam room, and took a shower right after. When I got to the desk to pay, they offered a stylist who could blow out my hair so I would look descent to pick my kids up from school. The stylist was so nice and did a great job. Berkshire gets an A+++! I'm hooked :) BEST Salon/Spa in the Tulsa area!. The berkshire staff made me feel completely pampered and welcomed! They made sure my day was special from beginning to end. The have a great team of stylists, as well as awesome spa service providers. I've been to many spa/salons in Tulsa and this is the best I've been to! I won't go anywhere else! great place for a whole day of pampering. I received a gift certificate from my son for christmas for a day of beauty!!!! I was a little nervous cause I'd never been to this place before and I've never had a massage before either! But, let me tell you this was the best day ever! As soon as i walked in the door, i felt so welcomed and important. I was offered a drink (yes, even wine) and to start I sat in the steam room (complimentary) then i had a facial, an aromatherapy wrap, a massage, then i ate a fabulous lunch. I continued (yes there's more) for a pedicure and a manicure! I was also offered a shampoo style so i would leave looking fabulous! Thank you Berkshire for giving me a really fabulous relaxing day! I will be back for sure! Great salon and spa. I have been going to Berkshire for a year or two now and love Wendy!! I have been to many places for waxings and she is the best. The staff is also awesome and does a great job of doing what you ask as far as hair color and cut goes. I highly recommed this place!! Sign in with Facebook Sign in with Facebook to see what your friends are up to! Do you have a review of Berkshire Salon & Day Spa on your blog? If you include the Citysearch image link (shown below) in your post, we'll automatically link to your review from the business profile page. Here's how our Linkback system works: The Linkback system is free and automatic. It's really that easy. To link to our business profile page, copy the html below to your web page.

Recently coined medallions supposedly to commemorate newly elected Pope Frances and put on sale by the Vatican have thereon a misspelling of the word, Jesus. There is an 'L' where the 'J' is supposed to be. How embarrassing. Per the article: Apparently the Vatican wasn't using spell check. The Holy See has recalled thousands of commemorative papal medals after the word "Jesus" was misspelled as "Lesus." According to the Vatican Information Service, more than 6,000 of the medals were produced by the Italian State Mint to commemorate the beginning of Francis' papacy....After the medal mishap was made public, one observer noted on Twitter: "I blame the Lesuits." Since it was in Latin, it was probably intended to be an "i" but the person who actually set the lettering probably misread it, since some people write their i's in a way that makes them look like l's. AND this person, presumably Catholic, didn't know Latin. An ironic mistake, seeing as how the church spent many centuries making sure the populace was illiterate, and therefore unable to read their bibles and prayers. It was probably a Freudian slip involving money Laundering. This was exactly what I thought, except that I am wondering why the "s" on the end? Is that in the Latin version? (I definitely don't know Latin either, which is why this is a question rather than a statement!) Latin has a lot of cases, which denote whether a word is a subject, direct object, indirect object, etc. In this case, Jesus is the subject of the sentence, so requires the nominative case, which ends in "s" for masculine words. Not ever having been a Christian, and not having studied Christian scripture or prayer, I actually don't know the derivation of "Jesu", which is found in prayers, except that it might be German, because the most famous phrase is Bach's "Jesu, Joy of Man's Desiring". But if you notice, the "s" is found at the end of pretty much all male Latinized names, including the Jewish prophets -- Jews say "Elijah" or "Isaiah", or "Jeremiah" whereas the Christians say "Elias", "Isaias" and "Jeremias". Needless to say, the Jewish spelling is much closer to the original Hebrew. Or could it be a misspelling of Nexus by an atheist in the closet? I seriously thought it might have been done by a mole who didn't care about blowing his or her cover. L is the new J. Haven't you heard? Papal decree. Do you mean L means 'ell ?. wow - you would think they would have an editor Wow-Jesus can make a "special guest appearance" on toast, but his closest followers weren't warned of their spelling errors. Maybe Lesus is a combo of Jesus and Lazarus? They could try to save face by selling that idea. I think they should try to pull more youth into the church with a 40 pound blinged-out necklace that says "J-Dog" for Jesus. It's hard to misspell.

While President Trump has made international headlines for his attempt to temporarily ban refugees and residents of some Muslim-majority nations, one of Washington’s closest allies has instituted a travel ban of its own. Earlier this week, Israeli lawmakers approved a law barring supporters of the Boycott, Divestment and Sanctions movement, known as BDS, from entering Israel. The BDS movement is an international campaign to pressure Israel to comply with international law and respect Palestinian rights. The Israeli parliament voted to ban non-Israelis from entering the country if they, or any organizations they are a part of, support the boycott. After the law was passed, the Israeli parliament posted a message on its site reading, "In recent years calls to boycott Israel have been growing. It seems this is a new front in the war against Israel, which until now the country had not prepared for properly." We are joined by three guests. Rebecca Vilkomerson is executive director of Jewish Voice for Peace. Also with us are two guests connected to the new film "Junction 48." Israeli-American filmmaker Udi Aloni directed the film, and the Palestinian actor Tamer Nafar is the film’s star. AMY GOODMAN: That’s the theme song from the new film Junction 48, performed by Tamer Nafar and Samar Qupty. We’ll be joined by Tamer in just a minute. This is Democracy Now!, democracynow.org, The War and Peace Report. I’m Amy Goodman, with Nermeen Shaikh. NERMEEN SHAIKH: While President Trump has made international headlines for his attempt to temporarily ban refugees and residents of some Muslim-majority nations, one of Washington’s closest allies has instituted a travel ban of its own. Earlier this week, Israeli lawmakers approved a law barring supporters of the Boycott, Divestment and Sanctions movement, known as BDS, from entering Israel. The BDS movement is an international campaign to pressure Israel to comply with international law and respect Palestinian rights. The Israeli parliament voted to ban non-Israelis from entering the country if they, or any organizations they are part of, support the boycott. After the law was passed, the Israeli parliament, or Knesset, posted a message on its site reading, quote, "In recent years calls to boycott Israel have been growing. It seems this is a new front in the war against Israel, which until now the country had not prepared for properly." AMY GOODMAN: The ban has been widely criticized even by critics of BDS. The American Jewish Committee, which opposes the boycott movement, said the law will not defeat BDS, nor—quote, "nor will it help Israel’s image as the beacon of democracy in the Middle East it is," unquote. The publication Inside Higher Public Ed [Inside Higher Ed] reports a group of Jewish studies scholars are preparing to release an open letter opposing the law, describing it as a, quote, "further blow to the democratic foundations of Israel," unquote. Professor Mara Benjamin of St. Olaf College, who opposes BDS, said the ban, quote, "will have a chilling effect on scholarship (as well as on all people who care about having a healthy democracy in the state of Israel)" unquote. Well, today we begin our discussion with three guests. Rebecca Vilkomerson is executive director of Jewish Voice for Peace here in New York. Also with us are two guests who are involved with a new film that’s just premiered in New York. It’s called Junction 48. The Israeli filmmaker Udi Aloni is with us. He directed the film. And the Palestinian actor Tamer Nafar is the film’s star and musical director. We welcome you all to Democracy Now! At first we were just going to be talking about the film. But given the fact that while Tamer and Udi came to the United States this ban was passed, we thought we’d start by asking you: What is your response? Udi, you’re an Israeli American. Your mother, very famous first lady of human rights, Shulamit Aloni, was a longtime member of the Israeli parliament, the Knesset. Your thoughts on this ban? UDI ALONI: First, the ban is much worse than even you described it, because it’s a ban even if somebody boycott only the settlement. So, if somebody here in America is against war crime and against stealing lands from Palestinians by Jews, he’s already not allowed into America [sic]. So, people who support it, for me, they really just— AMY GOODMAN: Into America, or Israel? UDI ALONI: Into Israel, sorry. And it’s very important to mention it, because already you hear Governor Cuomo is helping those antidemocratic thing, because he passed a bill here that people who support the BDS are not allowed to receive money from the state of New York. So, really, when Cuomo look in the mirror, he should see Trump, because I feel that people who doesn’t get us to live in democracy, they are the true anti-Semitic, because they believe that we, Israeli Jews, don’t have the right to change our system. And this is horrific. In the one hand, in a way, I’m happy that now we reveal something about the true Israel, because, you know, now it’s Purim, when all the Jews putting mask. And once, we used to have a liberal mask. The most famous mask now in Israel is the mask of a soldier who murdered in cold blood a wounded prisoner of war. Those are the mask that most of the Israeli kids now are using. So, now, when the mask and the true is the same, maybe it’s time for Democrats here to stop supporting Israel, if they care about Jews. NERMEEN SHAIKH: And, Rebecca, can you talk about what the impact of this ban is likely to be on some in the American Jewish community who are also opposed—support BDS and are opposed to settlements? REBECCA VILKOMERSON: Yeah, I mean, I can start with how it’s going to affect me personally. I’m a proud supporter of the BDS movement. My organization, Jewish Voice for Peace, supports BDS. I also happen to have really strong ties to Israel. My grandparents are buried there. My aunt, my uncle, my cousins live there. I’m married to an Israeli. My kids are Israeli. I’ve lived myself three years in Israel. I have a lot of friends and family, you know, Jews, Palestinians, on both sides of the Green Line. And it seems like, you know, this bill is basically saying that I’m not welcome to come back. And so, for myself personally, it’s a really sad moment. I do want to emphasize that the real impact of the bill is going to be on Palestinians. So, of course, Palestinians in the diaspora who are willing to speak up for their rights, they’re not going to be able to come in, and also Palestinians in the West Bank, Gaza and even East Jerusalem. So, in terms of if they’re married to Palestinians inside of Israel but don’t have permanent residency, they may not be able to reunite with their families, or if they leave the country, they may not be able to come back. If they want to get medical care inside of Israel, they may not be able to enter, just because they’re speaking up for their rights. So, like Udi was saying, I think this is a real shift. It makes overt a policy that was already, to a certain extent, in place, but a little bit underwater, because what happened was, people would try to come into Israel, and, based on racial profiling, people would be rejected at the border, usually Palestinians, Arabs, Muslims, people who looked Muslim even, other people of color. So they’d be taken aside and often deported. But now it’s this categorical ban, that’s very overt. And like Udi said, it takes the mask off and shows how antidemocratic Israel is becoming. AMY GOODMAN: Is it the first time Jews will not be able to—some will be stopped from going to Israel? Palestinians know well— REBECCA VILKOMERSON: Yes. AMY GOODMAN: —not having the right of return. REBECCA VILKOMERSON: Right. AMY GOODMAN: But for Jews, this will be—is this a first? REBECCA VILKOMERSON: Yes. I mean, there’s been one or two instances. There was a famous— UDI ALONI: Noam Chomsky. REBECCA VILKOMERSON: Yeah, exactly, Noam Chomsky was the first and famous incident, where he was rejected at the border. But in terms of saying like Jews who have certain political—who have certain political standards, you’re not welcome here, this is absolutely a first. AMY GOODMAN: I wanted to go to Tamer Nafar, who is joining us. He was just in New York for the premiere of Junction 48. He’s the musical director and the star of the film, hip-hop artist, well known for his group, the hip-hop group DAM. Now, you, Tamer, are Palestinian, but you are also an Israeli citizen. You live in, well, the city that is featured in Junction 48, Lyd, which is right near Tel Aviv airport. How will this affect you? I think we have a very long delay in linking up with him in Champaign-Urbana, in Illinois. TAMER NAFAR: This ban thing—I think that, you know, Palestinians have been banned since forever. And nobody—and it’s an unhuman act, and it’s a—for me, it’s a crime issue. So, nobody has punished Israel ever since they were banning Palestinians. And so, Israel right now feels the power that they can just move on with it, and now they are trying to ban other people that are not Palestinians. And I think if it’s not being—if we still don’t put Israel to its—to that spot and put it on their place, then it’s going to get bigger and bigger, because that’s the whole thing with Israel. When they do things and nobody is punishing them, not even criticizing them, then that will get them drunk of power to continue on growing up and doing whatever they do. NERMEEN SHAIKH: And, Udi, could you comment on the fact that many have drawn comparisons between Trump’s most recent—and although it’s the second version of it—executive order, which bans refugees and Muslims and people from six Muslim-majority countries from coming into the U.S.—the comparison between that ban and what Israel has just instituted? UDI ALONI: I want to say it’s maybe worse, because the real law that Israel passed just a few weeks ago said that, legally, Jews allow to steal lands from Palestinians, only because they are Jews, and those are Palestinian. I want to repeat it, because people here in America don’t believe it. We have a new law that settlers allowed to steal private lands of Arabs and take it to Jews. This is an official law. And now they’re going to ban everyone who criticize a pure apartheid law. So, in a way, it’s horrific. It’s only everyone who stand for civil right in the minimum level—liberals, not radical—is not allowed to Israel. I think that Trump and Bibi are in competition: Who is getting worse or who is getting more weird about antidemocratic laws? And they are very similar, and they enjoy each other too much. AMY GOODMAN: Rebecca? REBECCA VILKOMERSON: Yeah, I mean, I would completely agree that, you know, both bans are completely xenophobic, however they define the other. They’re based on the sort of security culture, the sense of fear, and really cruel, cruel laws that are, you know, excluding refugees, including people who have rights to enter these lands. And so, I think that this mirroring is really problematic. And I think—but the thing that I also want to come back to is that it is a sign, I think, that we’re winning globally. And the fear that Israel has of BDS and the fact that they felt the need to legislate against this law, it’s not going to work. People are not going to stay silent about this just because Israel is trying to make this ban. It seems like it’s part of the natural evolution of a struggle like this, that as the movement grows, they’re going to try to shut it down. And this is the next step. AMY GOODMAN: I wanted to ask Tamer Nafar about Israel just introducing another bill—this was on Wednesday—to limit Muslim calls to prayer. The bill has won preliminary approval, though critics have denounced the measure as racist. Supporters of the bill say it’s aimed at improving the quality of life of people living near mosques, who have been losing sleep. Opponents say the legislation, which was sponsored by right-wing parties, impinges on the religious freedom of Israel’s Muslim minority. This is Israeli-Arab lawmaker Ahmad Tibi. AHMAD TIBI: [translated] This law is racist. This is its fate, to be torn apart. Islam and the call to prayer are stronger than all of you. AMY GOODMAN: The proponents of the bill call the Muslim call to prayer noise pollution. Tamer Nafar, your response? TAMER NAFAR: As I said, this is the—this is things that this place is heading to. So, I wouldn’t be—I wouldn’t be surprised or shocked if, 10 years from now or 20 years from now, Muslims or Christians or non-Jews will be scared to reveal their religion, and they will be walking without—just, you know, hiding their religion. And that’s where the place is heading to. But again, these things are being revealed now. But I’ve heard—but I live in a place where, before that, you have mass demolitions. You have Islamic places where they’re being demolished. So it’s always happening. This time, it’s happening louder. The volume is up, and the cameras are on. But it’s always happening. And I think that now, with the Trump area—with the Trump era, I think it’s easy. It’s like a stage. It’s easier for them to do it. Like it’s legit now. But these things have been happening since forever.

Have you noticed that an increasing number of formerly “religious” people identify themselves by saying, “I’m not religious but I am spiritual,”? I suspect that for many it’s because they’d rather say that, than identify themselves as an atheist or agnostic. Perhaps it’s because they have become disenchanted with organized religions for any number of reasons, but still believe in God and have a need to acknowledge a higher power, without having to profess a particular faith tradition. I read in a recent report by the Pew Forum on Religion and Public Life, that approximately one-third of those who say they were raised Catholic no longer describe themselves as Catholic; which means that roughly 10% of all Americans are former Catholics. I’m not sure how many of those “ex-catholics” call themselves spiritual, but I suspect it is a high percentage. My own experiences in speaking to many folks who do not identify themselves with any religion but identify themselves as spiritual, is that there is often confusion between religious and spirituality. A person I spoke to recently told me, “I suppose if I were being admitted to a hospital and they asked my religion, I’d tell them I’m catholic, even though I haven’t gone to church in years. If I were to say I’m a spiritual person, it might take too much explaining.” I’ve heard others say, “I’d tell them I’m a ‘recovering catholic’.” It’s this kind of ambivalence or confusion that prompted me to pursue this topic both here and on my blog. Below, I have a number of links to the topic that I believe will be helpful in our dialoguing on religion and spirituality. I have them here as references that you may use when I bring up the topic on my blog. Or if you just want to explore the topic on your own, hopefully these articles and essays will be useful. - Religion versus Spirituality a Spiritual Problem: Reconnecting Experience with Tradition by David Tacey – I suggest that this article by Dr. David Tacey be read first. I found it very helpful in distinguishing between religion and spirituality and realizing how they can work better together than separately. He argues that Spirituality and Religion are becoming disconnected and they need to be re-connected., since they both rely on the other. In his opinion, Religion focuses more on community and worship and, spirituality is usually, but not always, based more on an individual’s experience. I personally have a need for both a sense of community and my own sense of awe, when I meditate, read inspirational book, or just discuss a specific topic with someone else. All of these spiritual experiences can lead to feeling of awe. - This is an article by Emmy Silvius, a lay theologian, that appeared in the Australian website Catholica – Her commentary is based mainly on Dr. Tacey’s premise of how religion and spirituality might be reconnected. Her belief is that Spirituality is not just a selfish, individualistic pursuit, but that it has a community aspect. - The author of this web page asks the question: “I think that Spirituality is believing the universe is alive, and Religion is believing it expects something of you. What do you think?” Good question! Basically, it’s a position the Creation Spirituality believers embrace. (see Mathew Fox’s website) So, what do you think? - The Journal of Religion and Spirituality – This journal has a number of resources that can be very helpful. - Enlightened-Spirituality. There are a number of interesting web pages on this web site. For example if you scroll down the main page, you’ll find information about how a variety of religions describe and practice spirituality: Buddhism, traditions of the Jewish Kabbalah, Hinduism, Islam etc. - Interesting interview with Dr. Micael Ledwith – Since he retired as a catholic priest he has gone on to appear in the groundbreaking film, What the Bleep Do We Know? He has also produced three volumes so far in his own series of DVDs that deal with fundamental matters in relation to spiritual evolution, and three more of which were scheduled for release in 2010/2011. In 2008 Ledwith published The Orb Project, a book detailing his intensive five-year study of orbs, which was co-authored with German physicist Klaus Heinemann. He is currently working on a new series of books titled Forbidden Truth, a three-volume work that focuses on human destiny and the mechanics of spiritual evolution. The interview with Dr. Ledwith and SuperConsciousness Magazine speaks at length about his life, his choices, and his passion to know God as himself. - The following reading illustrates some parallels between Native American spirituality and the Buddhist way of life. The authors of this web site chose themes and readings for their proximity to Buddhist teachings. They are not meant to suggest that Native American spirituality and Buddhism are the same or share similar historical source, both are different from one another but share some similar viewpoints and religious experiences. - This web site is authored by Orrin Lewis, a Cherokee. He says in his introduction that, “This is my personal homepage – I am old-fashioned and I don’t like to put my picture on the Internet.” He might be old fashioned, but his web site contains a wealth of information besides this article entitled Seeking Native American Spirituality: Start Here. - This article by Jody A. Long, J.D., Near Death Experience, Religion and Spirituality, is described by the author as one of the last frontiers of study surrounds spirituality and Near Death Experience (NDE). She also suggests that this is a highly sensitive issue due to the nature of religion. What this study attempts to do is to objectively look at the data submitted by NDErs to the website and to categorize the answers. Questions that are analyzed include pre and post NDE religious preference, and changed beliefs. There are some surprising results that focus on universal purpose and order gained from NDE understandings. - There are a number of rich spiritualities within the catholic tradition. These spiritualities have their origin in great spiritual leaders after whom they are named; for example, Franciscan spirituality is attributed to teachings of St. Francis of Assisi, and so on. A particular spirituality is a system, or schema of beliefs, virtues, ideals and principles which form a particular way to approach God and therefore all life in general.Even though these spiritualities are different, does not mean they are contradictory. They all have their roots in the same Christian heritage and they all aim at the same goal – to love as Jesus loved. The difference is a matter of emphasis. The differences give each approach its unique character traits.To mention just a few of the more familiar: Ingnatian Spirituality, Franciscan Spirituality, Benedictine Spirituality and Dominican Spirituality. - In addition to those from the catholic tradition, here is a website that provides spirituality from other faith traditions including: Protestant, Jewish, Orthodox Christianity, Buddhist, Hindu and Muslin. I believe that since faith and beliefs are so often confused, it’s important for us to have a clear understanding of the differences. If I were to design a bumper sticker for this topic, it would be, Keep the Faith but Question the Beliefs. Theologian and Professor Emeritus at Harvard University, Harvey Cox, in his book, The Future of Faith, describes a conversation he had with a friend, who described himself as “a practicing Christian but not always a believing one.” Initially Cox was surprised with his friend’s statement, but the more he thought about it, he came to the conclusion that to call oneself a practicing Christian but not a believing one acknowledges the certainties and uncertainties that mark the life of any religious person. When I read his book, I realized I had come to the same conclusion about the differences between faith and beliefs a number of years ago, but I just wasn’t able to articulate it as well as he did. In my case, the more I studied the magisterium tradition of the Catholic Church, and the fathers of the church, the more I came to the conclusion that many of the beliefs of my pre-Vatican II background did not pass the litmus test of my conscience. My faith was in the Jesus of what Cox calls the Age of Faith, the first three centuries after Jesus died, when the early church was more interested in following Jesus’ teachings than making obligatory what to belief about Jesus. The Jesus that I believe in and in whom my faith is grounded in is: the Jesus who gave us the Beatitudes and his example of how to live; the Jesus who focused on compassion for the disenfranchised. As Dr. Cox observed, when he realized how faith and beliefs were not the same, “To focus the Christian life on beliefs rather than on faith is simply a mistake. We have been misled for many centuries by theologians who taught ‘faith’ consists of dutifully believing the articles listed in one of the countless creeds, this came as a welcomed liberation.” Amen! This webpage provides a number of references to faith and beliefs. It primarily focuses on the Christian tradition. It does not pretend to be all inclusive. The references are meant to be background for future discussions on my blog or as possible sources for your spiritual reading. From Blind Belief to Enlightened Faith – Reprint from the Theosophical Movement. The following is a quote from the article that is characteristic of the author’s position. “Blind belief passing through the fire of reason emerges as enlightened faith, casting off the ashes of exclusiveness, fanaticism and bigotry. If a man of religious belief passed from blind belief to real knowledge and practised the ethics of his own creed, he would soon be forced to discard the exclusiveness of that creed and to embody its universal aspects. Thus enlightened faith comes to birth.” - Faith Versus Belief. Posted in The Thinker by Jeffrey Ellis. In addition to this article there are a number of interesting topics that the website covers. - The Omega Connection – Faith and Belief. A brief but interesting article. - Bill Moyer’s website Faith and Reason, contains a wealth of information about faith and beliefs. It contains dozens of interview of religious leaders from every denomination, scientists who have positive and negative views about religion and in depth articles and programs both in text format or tapes of actual intervies. http://www.pbs.org/moyers/faithandreason/index.html - Harvey Cox, The Future of Faith (New York: Harper, 2009). 16. The author of classic, The Secular City, writes his last book before retiring from Harvard University, on the difference between faith and beliefs and how important this distinction is for the future of faith. - Donald F. Fausel, From Blind Obedience to a Responsible Faith: The Memoir of a Cradle Catholic. (Bloomington, IN. 2010 iUniverse) Fausel’s Memoir is a combination of stories of his life pre and post-Vatican II, including his time as a catholic priest, his struggles with many beliefs of the church, his dispensation from the priesthood and his reflections on his life’s journey, back to a responsible faith in his catholic tradition. - Judy J. Johnson. What’s So Wrong about Being Absolutely Right: The Dangerous Nature of Dogmatic Beliefs – This webpage is a commentary that Johnson contributed to her book in the Australian website Catholica. After considering some of the major features of dogmatism: the power of dogmatism and its psychological aspects, its intolerance of ambiguity and its authoritarian positions, the author concludes that “It seems reasonable to conclude that, given that features of dogmatism become manifest in social institutions, the challenge for scientists, religious leaders, and politicians – indeed, for all of us – is to open our minds about dogmatic thought; first and foremost our own.” - Faith and Foolishness: When Religious Beliefs Become Dangerous – This is an article in Scientific America, by Lawerence M. Krauss, that offers statistics about the high percentage of respondent who discard scientific facts in favor of their religious beliefs. - What is Belief, What is Faith? This is a video on YouTube by Randall Niles. He suggests that beliefs are something we arrive at after a period of time when we intellectually accept a premise, either because of a preponderance of the evidence or evidence beyond a reasonable time, while Faith is when we put our beliefs into action. He provides an interesting but simple example (parable) of a tight rope walker who successfully walks across Niagara to the amazement of large crowd of on-lookers. When he finishes, he ask the crowd if they believe he can walk across Niagara Falls. They all shout yes! He then pushes a barrel across the falls and ask the same question and get the same answer. Next he puts a friend in the barrel and pushes the barrel across the falls. When he finishes he asks if they believe he can push someone across the falls in a barrel. They all respond excitedly, “we believe,” his response to the crowd is, “whose next?” That, says Randall, is the difference between Belief and Faith. Faith requires putting beliefs into action. - Here’s a summary by Meghan Smith, News Editor, of The Gavel Online on March 25, 2011, of an address at Boston College by Vicki Kennedy, the wife of the late senator, Ted Kennedy. It is on faith and political beliefs. She said at one point, as a young girl, growing up in a Democratic family, she actually thought that Jesus must have been a Democrat, because He advocated for all the things that she learned growing up: to feed the hungry, give drink to the thirsty and reach out to the poor and disadvantage, all things that were a vital part of her family’s beliefs. - Mark Powel, on Faith vs. Beliefs This is a video on YouTube by Mark Powell giving his views of the French Theologian Jacques Ellul on faith and beliefs. On the same You Tube page there are a number of other spiritual topics that Jacques Ellul presents, that are worth listening to.

Oct 3, 2016 Comedian Antonio & Sara Giurato join us to discuss Montreal's recent breed legislation which leads Lisa in the message center to uncover the existence of Puppy Hitler, as well as Kitty Hitler! We then discuss the tragic recent Hoboken, NJ train accident awaiting the arrival of Truly tasteless Irena fresh from her Rosh Hashanah observation with Steve the Wizard in tow to discuss what this Jewish holiday is and how they observed it. We then get the origin story of how Antonio & Sara first met and it involves Antonio wearing a boa on purpose and a traumatic strip club experience. Steve & Antonio then give us a demonstration with their Kung Fu Sticks. @slantshow on facebook & Twitter Slant Radio on YouTube Available on iTunes, Google Play Music, iheartradio, Stitcher App & SoundCloud Live episode recordings on facebook LIVE & Periscope (@slantshow)

She was entering Akra. The heap of grain, yet burning, showed a dull black-red mound over which towered a column of strong incense. Here, for the night was cool, lay in circles many of the unhoused Passover guests. Here, also, was wakefulness and the hatchment of evil. The running girl was upon them before she knew it. One of the figures that sat with its back to the dull glow saw her approaching. Instantly he rose upon one knee and snatched her dress as she ran. Jerked from her balance, she screamed and threw out her hands to keep from falling upon the shoulders of her assailant. One or two others with unintelligible sounds struggled up, and as she fell, the Maccabee leaped from the darkness, wrenched her from the grasp of her captor, and warding off attack with his knife, fled with her into the darkness. The transfer of control over her had been made so swiftly that in her stupor of terror she hardly realized it. She was struggling silently and strongly in his hold, when he clasped her to him with a firmer impulsive embrace and whispered to her: "Comfort thee, dear heart! It is I, Hesper!" She ceased to resist so suddenly and was so tensely still that he knew the shock of immense reaction was having its way with her. He knew without asking that she had been forced to leave the shelter of the Greek's roof, and though his rage threatened to rise up and blind him he was not entirely unaware of the benefit the inhospitality of others had given him. At last she was with him; entirely in his care. It was a safe shelter into which she was brought, but no luxurious one. There was light enough from the single torch stuck in a crevice in the ancient rock to show that it was habitable. The immense floor was packed hard by the trampling of many feet; overhead, lost in gloom, there must have been a rocky roof, but it was invisible. On the ledges of rocks were belongings by heaps and collections, showing that this was an abiding-place for great numbers. In the far shadows she distinguished long, silent, mummied windrows of men wrapped in blankets, sleeping. Huge gloomy piles of provisions filled up shadowy corners; about under the light was the litter left in the wake of human counsel; over all was the air of repose and occupancy that made a home out of the burrow. Though the place held a great number of refugees, the footstep of the Maccabee wakened resounding emptiness. At the threshold he slackened his step and looked with pathetic anxiety at whatever light on Laodice's face would show her opinion of her refuge. But the uncertain torch revealed nothing and he led her in and across to a solitary place where rugs from some looted house had been folded up for a pallet and spread about for carpets. She sat down and awaited his speech. He motioned to the spacious barrenness about him. "Canst thou content thyself in this place?" he asked, hesitating. She nodded, but feeling that her reply had not shown all that words might, she lifted her face that he might see therein that which she could not trust her lips to say. It was her undoing. Her weakness overwhelmed her and burying her face in the folds of her mantle, she wept. After a dismayed silence, he bent over her and said with a quiver of distress in his voice: "I—I have work, here, to do, but I shall take thee out of the city for better refuge—" That she should seem to be grieving over the nature of the shelter given her, stirred her deeply. She half rose and with the light shining on her face, filled with gratitude in spite of her tears, took his hand in both of hers and pressed it with pathetic insistence. He understood her. He laid a hand unsteady with its tremor of delight and young eagerness upon the vitta and it slipped off her hair. As it dropped, the subtle warm fragrance of the heavy locks, now braided in maidenly style, reached him; the liveliness of her relaxed young figure communicated itself to him without his touch; all the invitation of her helplessness swept him to the very edge of abandoning his restraint. On his dark face a transformation occurred. All the hardness, even his years and his experience vanished from him and a soft recovering flush faintly colored his cheeks. In that sudden bloom of beauty in his face was stamped a realization of the far progress of his triumph. She was in his house and dependent on him, within the very reach of his arms. When she looked up at him again, she read all this in his face, and instantly there returned to her, with warning intensity, the fear of her love of him. The last obstacle but her own conscience that stood between her and his perfect supremacy over her life had suddenly been swept away. She started away from him, and put up her hands to ward off his touch. "If you do that," she said in a tone sharp with distress, "it is sin and I shall be cursed! I shall have to go back to him!" Then she had voluntarily left Julian, perhaps to seek him! "You shall not go back to him!" he exclaimed. "After I have given up everything but my life to have you for myself!" "You must not think of me in that way!" she commanded him vehemently. "I am a married woman! You shall remember that! If you forget it, I will go out into the streets and ask the Idumeans to kill me!" "Nay, peace, peace! I shall do you no harm! You are frightened! I will do nothing that you would not have me do! Be comforted. Not any one in all the world has your happiness at heart so much as I. Believe me!" "Believe me!" she insisted. "I am weary of doubt and denial. I am only safe if you recognize me as that which I claim to be. Answer me! You do believe I am the wife of Philadelphus?" "I believed it, at once," he said frankly. "Then—then—" but she flung her hands over her face and slipped down on the rugs. For a moment he hesitated, restraining the impulse to break over the limits she had laid down for him. Then he rose and, summoning one of the women who had taken refuge in the crypt, sent her to remain with the girl, and departed, shaken and uncertain, to his own place. IN THE SUNLESS CRYPT The twilight of the cavern rarely revealed enough of the features of her fellows to Laodice for her to identify them or for them to identify her. She lived among them a dusky shadow among shadows. And because of her fear that Philadelphus might be searching for her, she stayed in the sunless crypt day by day until the Maccabee, noting with affectionate distress that she was growing white and weak, bade her take one of the women and venture up to the light. There were, besides the women, two men who took no part in the preparation for war which went on about them in the cavern day and night. While weapons and armor were made and tramping ranks formed and broke before the commands of the lithe dark commander of that fortress and subdued but fierce councils took place around torches—while all this went on, they kept back, even apart from the women, and said nothing. Laodice saw that they were physically unfit; that one was very old and the other very feeble and her heart warmed again to that stern master who saw them fed as abundantly as his most valued men. These, then, were those Christians whom he had taken into his protection because of the Name which had inspired a shepherd boy to save his life. When he commanded Laodice to go up into the sunlight, he approached the corner in which the two useless men hid and bade them, too, to go up into the air. "Let us have no sickness in this place," he said bluntly and turned on his heel and left them to obey. Laodice took one of the older women and timidly climbing the steps from which the rubbish had been pushed away by the climbing hundreds, went through the dusk of the passage that terminated in a brilliancy that dazzled her. And as she walked she heard the footsteps of the two men behind her. Up in the chaos of fallen columns, she stood a moment with her hands pressed over her eyes. Only little by little was she able to permit the full blaze of the Judean sun to reach them. The uproar on Jerusalem after the muffled silence of the underground cavern filled her with terror, and she pressed close to the shelter of the entrance until the woman at her side reassured her. "It is nothing," the woman said, with a dreary patience. "It is as it was yesterday. I come here every day. I know." After a while Laodice looked about her. The entrance to their refuge was about the middle of the ruin and therefore a great many paces back from the streets, so that she did not see Jerusalem's agonies face to face. But she saw enough to make her cold and to turn her shivering and panic-stricken into the darkness of the crypt below. She saw the ascending streets of Zion and the tall fortifications mounting the heights within the city's limits. There she saw the flash of swords, swung afar off, spears brandished and the running hither and thither of defenders on the wall. Below she saw the remote constricted passages between rows of desolate houses, moving with people, sounding with clamor. There she saw combats, terrible scenes of frenzy, deaths and unnamable horrors; starvelings gnawing their nails; shadows of infants pressed to hollow bosoms; old men too weak to walk that went on hands and knees; young men and young women in rags that failed to cover them, and wandering skeletons screaming, "Woe!" Meanwhile huge stones mounted over the walls and fell within the city; three great towers planted beyond the walls, out of range of the Jewish engines and equipped with superior machines, were steadily devastating the entire quarter near which they were erected. Here two-thirds of the forces of Jerusalem were concentrated in a vain effort to resist the dire inroads of these effective engines. Here, the Maccabee and his Gibborim stood shoulder to shoulder with the Idumeans and fanatics of Simon and John, and here the half-mad defenders awakened at last to the fact that only divine interference could save the city against Rome. In the south and the east conflagrations roared and crackled, where burning oil had been scattered over some remaining structures near the walls. When a great ram began its thunder somewhere near the Sheep Gate, there came a hollow booming noise of deafening volume from the charnel pits outside the walls and a black cloud of incredible depth soared up into the skies. Laodice, dumb with horror, looked at the prodigy without understanding, but the woman at her side shuddered. "God help us!" she exclaimed. "They are vultures!" Laodice turned to rush back into the cavern and so faced the two men who stood behind her. One, at sight of her, shrank with a gasp, and, averting his shaggy head till the long white locks covered his face, fled back into the crypt. The other was gazing with unseeing eyes across groaning Jerusalem. "I am the man," he was saying aloud, but to himself, "that hath seen affliction by the rod of His wrath." The sight of him had a paralyzing effect upon Laodice. She saw, before her, Nathan, the Christian, who had buried her father, who had blessed her, who would know and could testify to a surety that she was the wife of Philadelphus! She slipped by him without a sound and hurried down into the darkest corner of the cavern. Circumstance had found her in her refuge and would drive her away from this sweet home back to that hateful house, to the man she did not love! For many days, with increasing distress, Laodice avoided Nathan, the Christian. With that fascinated terror which at times forces human creatures to examine a peril, she felt irresistibly impelled to try his memory of events, that she might know if indeed he would recognize her. Though she turned cold and flashed white when he came upon her one day in the darkness of their shelter, she felt nevertheless the relief of approaching a solution to her perplexity. "They tell me," he said with the deliberate speech of the old, "that Titus is once more permitting citizens to depart from Jerusalem unharmed." "Then," she said, grasping at this hope, "why do you stay here in this peril?" "Why should I leave it? Even with the singers who wept by the waters of Babylon, I prefer Jerusalem above my chief joy. Except for the time when we of the Way were warned to depart, I have been in Jerusalem all my life. Then, though I had gone as far as Caesarea on my way to Antioch to join the brethren there, homesickness overtook me and I turned in my tracks, saying no man farewell, and came back." "A weary journey for one so old," she said gently. Would he remember also that it had been dangerous? "Nay, but a journey full of works and reward. And I discovered at the end of it that I had lived in error forty years; that Christ never ceases to prove Himself." Already the forbidden tenets of the Nazarene faith had entered into his words. But feeling somehow that her deflection from uprightness covered her whole life, there was no reason why she should not hear what these people believed and have done with it. "Art thou a Christian?" she asked timidly. "I am a believer in Christ, but whether I may call myself one of the blessed I do not know, for they have had faith. But I demanded a sign. Behold it! The ruin of the City of David!" Her eyes widened with alarm. "Is there no hope?" she exclaimed. He looked at her, even in his old age impressed with the immense importance life and love must have to so beautiful and beloved a woman. Presently he said, as if to himself: "Yea, be thou blessed, O thou Redeemer, that givest life to them to whom life is dear and death approacheth." Her concern for concealment vanished entirely in her rising terror for the future of the Holy City. "I pray thee, Rabbi," she said in a low voice, drawing close to him, "tell me what thy people believe about the city. I have heard—but it can not be true!" "Do not be troubled about the city," he answered. "Ask me rather how to become safeguarded against any disaster, greater even than the fall of cities." "It is not for myself," she protested earnestly, "but for the world. Is there not a King to come to Israel?" "There is, but not yet, my daughter. Of that day and hour no man knoweth. Now is Daniel's abomination of desolation; the generation passeth and the prophecy is fulfilled. Jerusalem is perishing." Seeing the wave of panic sweep over her, he put out a soothing hand. "Yet, do not fear. For such as you the Redeemer died; for your kind the Kingdom of Heaven is built, and the King whom the earth did not receive is for ever Lord of it." The veiled reference to the tragedy which Philadelphus had recounted stood out with more prominence than the promise in his words. "Whom the earth did not receive?" she repeated. "O prophet, as thou boasteth truthful lips and a hoary head, tell me what hath befallen us." "Hear it not as a calamity," he said reassuringly. "Thou canst make it of all things the most profitable, if thou wilt. Forget the city. I, who would forget it but can not, bid thee do this. Behold, there is another Jerusalem which shall not fall. Look to that and be not afraid." Her lips, parted to protest against the vague answer, closed at the final sentence and the Christian pressed his advantage. "Of that Jerusalem there is no like on earth. Against its walls no enemy ever comes; neither warfare nor hunger nor thirst nor suffering nor death. This which David builded is a poor city, a humble city compared to that New Jerusalem. There the King is already come; there the citizens are at peace and in love with one another. There thou shalt have all that thy heart yearneth after, and all that thy heart yearneth after shall be right." In that city would it be right that she love Hesper instead of Philadelphus, and that she should have her lover instead of her lawful husband? While she turned these things over in her mind, he wisely went on with his story. Shrewdly sensing the young woman's anxiety, the old Christian guessed the interest to her of the Messiah's history before His teaching and began with prophecy to support the authenticity of the wonderful Galilean's claim to divinity. It was no fisherman or weaver of tent-cloth who brought forth the declarations of the comforter of Hezekiah, the captive prophet and the priest in the land of the Chaldeans. His was no barbarous manner or slipshod tongue of the market-place and the wheat-fields, but the polish and the clean-cut flawless language of the synagogues and the colleges. Laodice saw in the gesture and phrase the refinement of her father, Costobarus, of the gentlest Judean blood. "I saw Him," he went on in a low voice. Laodice with her intent gaze on the beatified face put her hand to her heart. "Forty years ago," the old voice continued, "I saw Him first in Galilee. There He was disbelieved and cast out. He came then unto Jerusalem and I saw Him there heal lepers, cast out evil spirits, cure the blind and the sick and the palsied. And in the house of Jairus and at Nain, I saw Him raise the dead. "I saw Him come to Jerusalem. Multitudes followed Him and accompanied Him, casting their mantles and palm-branches in the way that His mule might tread upon them." The old man pointed south toward the single summit from which Christ approaching could overlook Jerusalem. "On that hill," he said, "while the multitudes hailed Him and the sound of Alleluia shook the air, He reined in His meek beast and looked upon this city, and wept over it. When He spoke, He said, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. "And three days later, I saw the Rock of David and all that multitude follow Him unto the Hill of the Skull and there His enemies crucified Him!" After a paralyzed silence, Laodice whispered with frozen lips, "In God's name, why?" But he wisely did not pause with the calamity. He had the whole of the beginnings of Christianity to tell, a long narrative that contained as yet no dogma. Paul had seen the great light on the road to Damascus, and accepting apostleship to all the world had fought a good fight and had come unto his crown of righteousness; Peter had established the Church and had fed the sheep and had been offered up by the Beast who was Nero; John the Divine was seeing visions of the Apocalypse in the Island of Patmos; Herod Antipas, "that fox," had passed to his own place, prisoner and exile, sacrifice to a mad Caesar's imaginings; Judas had hanged himself; Pilate had drowned himself; thousands of the saints had died for the faith by fire and sword and wild beasts; kings had been converted and of the believers in Rome it was said, Your faith is spoken of throughout the whole world. Laodice sat with clasped hands, intent on each word as it fell from the lips of the aged teacher, seeing at one and the same time the Kingdom of Heaven constructed and her dream of an earthly empire falling. "He said," the Christian continued, "They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance." Repentance was a rite for Laodice, a payment of offering, a process to the righteously inclined, a thing that could in no wise purify the sinner as to make him worthy of association with the upright. The old Christian's use of the word was different; he had said that the Messiah came to the sinner, and not to the righteous. Had the young Jewess been less in need of comfort in her own consciousness of spiritual delinquency she would have set down the old teacher as one of the idlest dealers in contradiction. But now she listened with keener zest; perchance in this doctrine there was balm for her hurt. She made some answer which showed the awakening of this new interest and then with infinite poetry and earnestness he began to unfold the teachings of Christ. A woman came to them with wine and food, for the midday had come, but neither noticed it. In his fervor to enlighten this tender soul, the old man forgot his weariness; in her wonder at the strangely gentle doctrine which had contradicted all the world's previous usage, the girl forgot her prejudice. She listened; and with such signs as change of expression, flushes of emotion, movements of surprise and brightenings of interest to encourage him, the old Christian talked. When he had progressed sufficiently to round out the theory of Christianity, she had grasped a new standard. The contrast between the old and the new made itself instantly felt. On one hand was the simple and logical; on the other the complex and dogmatic. The Christian was able to measure proportionately how much should be laid upon her mind for study at once and while she still waited, he rose from his place. "There is more; yet there are other days," he said. But she caught his hand as he rose and with a sudden yearning in her eyes whispered: "O Rabbi, what said He of love?" "Love?" he repeated, with a softening about his lips. "The Master blessed love between man and woman." "But, but—" she faltered, "if one love another than one's wedded spouse, then what?" His face grew grave. "That is not lawful even among you, who are still of the old faith." He laid a kindly hand on the one that held his. "Suffer but sin not. He that endureth unto the end shall be saved." She was silent while she gazed at him with change showing on her gradually paling face. "Then—then what is in thy faith for the forlorn in love?" she exclaimed. "Peace, and the consciousness of the joy of Christ in your steadfastness," he said. She rose. How much longer had she to live? "And thou sayest we die?" "Fear not them which kill the body, but are not able to kill the soul," he said gently. Fear Hesper, then, but not the Roman. While she stood in the immense debate of heart and conscience he laid a tender hand on her head. "Perchance in His mercy thou shalt be welcomed there first by thy father, whom I buried, and by thy mother." The sudden recurrence to that past tragedy and the unfolding of his recognition fairly swept Laodice off her feet with shock and alarm. If he noted her feeling, he was sorry he had not succeeded in comforting her with a promise of reunion with her beloved in that other land. He took away his tremulous hand from her hair. Leaving her transfixed with all he had said, he moved painfully away, stiffened by long sitting while he discoursed. THE FALSE PROPHET It was a different Amaryllis that the pretended Philadelphus faced now, from the one who had welcomed him on his arrival in Jerusalem months ago. Then she had been so cold and self-contained that it would have been effrontery to discuss her hopes with her. Now, with the avarice of love in her eyes, with wishfulness and defeat making their sorry signs on her face, she was a creature that even the humblest would have longed to help. Philadelphus sat opposite her in the ivory chair which was hers by right. She sat in the exedra and listened eagerly to the things he said with her finger-tips on her lips and her eyes gazing from under her brow as her head drooped. She had ceased long ago to debate idly on the actual identity of the man who had called himself Hesper of Ephesus. There was another question that absorbed her. Of late, it had been brought home to her that the charm of Laodice for the stranger from Ephesus, to whom the Greek knew the girl had fled, had been her purity. Why should it matter so much about virtue? she had asked herself. Why should it weigh so immeasurably more than the noble gifts of wit and beauty and strength and charm? Behold, she was wise enough to educate a barbarous nation, beautiful enough to bewitch potentates—for a time—strong enough to take a city; yet Hesper, who best of all could appreciate the value of these things, had turned from her to Laodice, who was merely chaste. The greater part of the jealous and bitter passion that had shaken her then was dumb regret that the measure of charm was so irrational—and that she had not believed in it, in time, in time! Now, however, since she had become convinced that Laodice had gone to Hesper for refuge, hope had awakened in her, but so filled with uncertainty and lack of confidence in another's weakness that it was little more than a torture to her. If Laodice had gone to this winsome stranger, either claiming to be the wife of Philadelphus or acknowledging the imposture, there was now no difference between Laodice and herself! But, she asked herself, was it not possible that this lovely girl who had shown signs of illimitable fortitude, could live in the shelter of the captivating Hesper as uprightly as she had lived under the roof of the man she called her husband? In one exigency, the hopes of Amaryllis budded; in the other, her intuitive belief in the strength of Laodice discouraged her. And while she alternately hoped and doubted, Philadelphus, in the chair opposite her, talked. "It follows that you and I must work together to gain diverse ends. If our fortunes are to be tragic, we are undoing each other in this conjunction. Since I in all frankness prefer it to turn out comedy, let us make no error. Are you weary of John? Do you seek a new diversion?" She looked at him, at first puzzled, then with a frown. It leaped to her lips, grown impatient with suffering, to tell him all that she had evolved of the histories of himself, his lady and of Hesper; but there seemed to be an element of recklessness in that which threatened to do away with a means for her success. He did not wait for her answer. "And I," he said with mock intensity, "am done to death with weariness—with my moneyer, this lady of mine. Let us be diverted while we live, for by the signs we shall all die soon." "Where," he began when her mind wandered entirely from him, "dost thou think the mysterious man hath taken my other wife? "I would I knew," he continued, conducting his inquiry alone. "It will be right simple to have her beauty spoiled in this hungry town, unless he takes tenderest care of her." There was still no comment, but the lively sparkle in the Greek's eye showed that he had touched upon a jealous spot. "And by the by," he pursued, "what does this stranger, whom I can not remember having known, look like? A villain?" She answered now in a voice filled with rancor. "Win away the girl from him and thou wilt know thyself to be the better man; but study how much he hath outstripped thee and thou shalt decide for thyself, then, that he is handsomer, more winsome, stronger and more profitable. Describe him for thyself." "Out upon you! How irritable misfortune makes most of us! Now, here is my lady. She would fail to see the humor in my fetching back this pretty impostor. Alas! Were I Deucalion or Pyrrha or whoever else it was that repeopled the world, I should have left jealousy out of the make-up of wives. It is a needless element. It gives them no pleasure, and Jove! how inconvenient it is for husbands! Now, I am not jealous of my wife. In fact, had any man the hardihood to supplant me, I should not discourage him; I should not, by my soul!" "Why," she burst out again, irritated beyond control at his manner, "do you not leave this place?" He swung his foot idly and smiled. "I shall when I can take with me this dear pretty impostor who is so determined to have me," he answered lightly. "Will you?" she asked eagerly. "Is that why you remain?" "And for my lady's dowry. She keeps the key. But had I the girl cloaked and hooded for flight, I might go, even without the treasure. The times are precarious, you observe." She rose almost precipitately and hurried over to the swaying curtain of some heavy white material like samite, covering that which appeared to be a blind arch in the wall. She drew the hanging aside. It had hidden the black mouth of a tunnel, closed by a brass wicket which was locked. "Here," she said rapidly, "is what strengthens John in his folly. This is a passage that leads under the Temple through Moriah into Tophet. The whole city is underlaid with these galleries, but this is the only one which leads to safety." She dropped the curtain and approached him. "But thou canst not go out of that passage alone!" He smiled, and then with that boyish impulsiveness that he had cultivated to cover the evil in his nature, he thrust out his hand to her. "Here is my hand on it!" he exclaimed. "Go, then, and cease not till you have found her. Then, by any or all the gods, I shall see that you do not go out of that passage empty-handed." He smiled at her radiantly and went at once to his chambers. When he reached the apartments, he found them silent and deserted. He seized upon the opportunity as most propitious for a search for the possible hiding-place of the dowry of two hundred talents. When he opened first the great press in which his lady kept her raiment he was confronted by emptiness. Dismayed, he turned to look into the room and found the chests for the most part open and rifled. On the brazier, now cold, lay a wax tablet. He snatched it up and read: Received of Julian of Ephesus the appended salvage in good repair. Items: One wife, Two hundred talents. JOHN, KING OF JERUSALEM. He went back to the andronitis of Amaryllis. "I have lost interest in the treasure," he said whimsically. "But I'll go out and look for the girl. I—I should like to discover of a truth if the passage leads out of Jerusalem." Amaryllis closed her lips firmly. Philadelphus read in the look that he could not escape without Laodice. Without further speech, he went to the vestibule, took his cloak and kerchief from the porter and went out into the city. It was nearly midnight when he passed into the streets. The tumult of assault on the walls had ceased. The long lines of beacon-fires on the walls showed only a few men in arms posted there. Without there came no sound of activity in the camp of the Roman. The streets below, lighted up by the ever-burning beacons, showed its usual restless tramping of houseless, hungry ones. But there was no talk; each one who walked the passages went wrapped in his own dismal thoughts; the thousands took no notice of one another. Jerusalem was as silent as a city stricken with plague. From the summit of Zion, which Philadelphus mounted, he could see three Roman war-towers, planted along the outer works, dimly lighted, and manned by a vigilant garrison of legionaries. These had been a dread and a destruction which the Jews had been unable to overthrow; coigns of vantage from which the enemy had been able to deal the sturdiest blows of the campaign. They had permitted no rest to the defenders on the wall; they had spread ruin by fire and carnage, by arrow and sling for days. Sorties against them had resulted in the death of their assailants, only. Jewish engines accomplished nothing against them. The three, alone, were taking Jerusalem. Philadelphus looked at their tall shapes, black against the remote illumination of the Roman camp, and inwardly hoped that they would hold off complete destruction of the city, until he had found the desirable woman. No one noticed him; men passed him like shadows with their eyes ever on the ground; no one spoke; nothing disturbed the deadly quiet of the falling city. But the next minute, Philadelphus, who walked alertly, saw people step out into gutters or press against walls, as if to allow some one to pass. Awakening interest ran abroad over the street ahead of him. A lane between the wandering multitude opened almost by magic. Through it, walking swiftly, his head up, his mystic eyes ignited, came Seraiah, soldier of Jehovah. There was no sound of his footfall. His garments flashed in the light of the beacons, but there was not even a whisper of their motion. But he had changed. There was fierce, superhuman intent in the despatch of his gait and in the uplift of his superb head. After him, as he passed, ran whispers. Each one stopped and looked. He went down the uneven slope of Zion as some great shade borne on a swift air. Two or three bold ones began to move after him. Others followed. The little nucleus grew. Philadelphus was caught in it. Numbers were added as courage grew with numbers. From intersecting streets people came. Some, although oppressed by the silence, asked what it was and were silenced quickly. Others began to mutter unintelligible predictions, and their neighbors shook their heads without understanding that which was said. The news of Seraiah's mysterious progress communicated itself to rank and rank and spread abroad. Faces appeared against a background of lights at barred windows, along the balustrades of house-tops, from areas and ruins. Philadelphus, fascinated and astonished at this curious demonstration, was contented to pass with it. Silence, except for the rustling of garments and the multitudinous footfall, fell about the vicinity. Ahead of them, Seraiah moved. His steps, finely balanced, passed over obstructions where most of his followers stumbled, and when he turned across Akra and faced the Old Wall, the excitement became painful. His pace was flying; many of his followers were running. It seemed that he was going against the Wall. Dozens anticipated that course and skirting through short ways clambered up on the fortifications and clung there though menaced by the sentries until Seraiah appeared. At a narrow point in the street that ended against the wall, Seraiah met that Jew who had become a maniac on the day Jerusalem attacked Titus. Without warning the maniac leaped up into an intensely rigid posture; his legs spread, his lean arms upstretched at painful tension, his mouth wide, his eyes dilated immensely in their hollow depths. Seraiah passed him as if no man stood in his way. Instantly the maniac wheeled, as a huge spread-eagle wind-vane on its staff, and stood at gaze, the broad uninterrupted light of the beacon shining down on him and the mysterious man. The street ended short of the wall. About the base of the fortification was an open space, in which was planted a scaling-ladder. Seraiah climbed this, an infinitesimal detail on the great blank of blackened stone. Hundreds, rushing upon the wall, though a goodly distance from the point at which the strange man had mounted, climbed it and beat off the sentries. And the foremost who reached the top saw the Roman Tower directly opposite Seraiah shudder suddenly and sink in a roaring cloud of dust upon itself to the earth. Instantly the maniac below broke the tense silence with a scream that was heard in the paralyzed Roman camp: "It is He, the Deliverer! Come!" Of the thousands of Jews that heard the madman's cry, every heart credited it. Hundreds melted away suddenly, as if stricken with terror at what they might see; other hundreds scrambled down from their places to run purposelessly, crying aimless things to the night over the city; yet others covered their faces with their arms and fell in their places, expecting the end of the world; and of the rest, the less imaginative, the more composed and the more curious, remained on the walls to see enacted a further miracle. Uproar had broken out instantly among the four stolid legions of Titus on the Assyrian bivouac. Lights flashed out everywhere; great running to and fro could be distinguished; rapid trumpet-calls and the prolonged roll of drums from company quarters to quarters were echoed back from Antonia and from Hippicus. The startled shouts of commanders; the nervous dropping of arms; the sharp excited response to roll-call; the sound of sentries challenging, the curt response by countersign, showed everywhere irregularities and the symptoms of panic in the immovable ranks of Titus. Seraiah meanwhile had disappeared from his place as mysteriously as he had come. Many of the Jews who remained on the wall believed that he had passed into the Roman camp and was troubling it. The fall of the tower, and the confusion it had wrought in the Roman camp, never occurred to them to have been fortuitous incidents with which Seraiah had nothing to do. Of the thousands that witnessed that miracle, most of them were convinced that the hour had come. Meanwhile Jerusalem was roaring with excitement. The city was ready for a Messiah. Seraiah had arisen at the psychological moment. Earlier the Jews would have been too critical to accept him readily; later they would have reviled him for coming too late. Whatever his advent lacked in thunders, in darkness, voices, and shaking of the earth, had been passed by his miraculous work against the Romans. Philadelphus, who had seen the fall of the tower, and had dropped down from the wall as soon as he had explained it all to himself, came upon new disorders. Great concourses of awakened Jews were hurrying to the walls to see what had happened, or to behold the Roman army wiped out by the Angel of Death as the army of Sennacherib had perished. Others collected at the end of the Tyropean Bridge and watched the pinnacle of the Temple for the miracle which should restore the city. But the burned ruin where the Herodian palace had stood was the center of the most characteristic frenzy. There thousands were congregated. A great bonfire had been kindled and above the multitude, on a colossal architrave fallen at one end from the giant columns that had supported it, stood a figure, redly illuminated by the fire, tiny as compared to the immense ruin of its high place, but Titan in its control over the wild mob below it. It was a woman, a Jewess, dressed in faithful imitation of the archaic garb of the prophetesses, mantled with a storm of flying black hair, stripped of veil or cloak, and splendidly defiant of the restrictions laid upon woman long after the days of Deborah. Over the heads of the panting multitude she shook a pair of arms that glistened for whiteness, and bewitched by the spell of their motion. From under her half-fallen lids shot gleams of fire that transfixed any upon whom they fell; from her supple body shaken at times with the power of its own dynamic force her hearers caught the grosser infection of physical excitement; they swayed with her as blown by the wind; they ceased to breathe in her periods; they groaned as the intensity of her fervor pressed upon them for response that they could not shape in words; they wept, they shouted, they prophesied, and over them swept ever the witchery of her wonderful voice, preaching impiety—the worship of Seraiah! Philadelphus looked at this frantic work with a creeping chill. He knew the sorceress. Salome of Ephesus, who could send the sated theaters wild with her appeal to their senses, had found enchantment of a half-mad city not hard. Aside from the impiety, in fear of which his own irreligious spirit stood, he saw suddenly opened to him the immense scope of her influence. Not Simon, not John, not Titus, had discovered the logical appeal to the city's unbalanced impulses. But the reckless woman, robing herself in the ancient garb of the days to which the citizens would revert, assuming the pose of a woman they had sanctified, preaching the dogma they would hear, showing them the sign that helped them most, held Jerusalem, at least for that hour, in her hands. He realized at once that to attempt to denounce her would expose him to destruction at the wolfish hands of the frenzied mob. There were not soldiers enough in the city to destroy her influence, for she had achieved in her followers that infatuation that goes down to death before it relinquishes its conviction. Her control was complete. Seraiah was the anointed one, but the prophetess, the instigator, the founder of the worship, as follows in all apostasies, was the final recipient of the benefits of that devotion. Philadelphus walked away from the sight of Salome's triumph. He had surrendered instantly his hope of regaining the treasure. The whole of mad Jerusalem had ranged itself with her to protect it. And Laodice was not yet found. AS THE FOAM UPON WATER The madness on Jerusalem poured like an overwhelming flood into the cavern under the ruin of the Herodian palaces. There was Hesper, with most of his Gibborim gathered, preparing to proceed to the defense of the First Wall in Akra against which the Roman would hurl himself in the morning. For days he had controlled his men only by the force of his fierce will. Restlessness, little short of turbulence, had changed his six hundred from earnest recruits to bright-eyed, contentious, irresponsible enthusiasts whom only intimidation could manage. They seemed to be balanced, prepared, ready at the least whisper in the wind to scatter madly, each in his own direction, after a vagary, albeit the end were destruction. Throughout these latter days the Maccabee had become strained and unnatural in his manner. There was a vehemence in all he did which seemed to be a final resolution against despair. His decisions were arbitrary; his methods extreme. Laodice, sensing something climacteric in his atmosphere, kept aloof from him, and regarded him from the dusk of her corner with wonder and a pity that she could not explain. The Christian on the other hand seemed always in an unobtrusive way to be at the Maccabee's elbow. The apparition with the long white hair, however, ran away and was found on the streets by the Christian and brought back to the cavern, where he hid in a dark shadow in the remote end of the crypt and was not seen. Of late the cavern was always full of suppressed excitement; unpremeditated conferences among the Gibborim, which Hesper harshly forbade; and general sharp resentment against imposed regulations and military drill. On several occasions the six hundred were sent in defense of the walls only by sheer force of their leader's will-power. And there they fell in at once with the irregular methods of the Idumeans and fanatics that fought each after his own liking, and the careful instruction of the Maccabee was disregarded. Only so long as he cowed them, they obeyed him; and he seemed to feel, as they seemed to indicate, that when that thing happened which all Jerusalem indefinitely expected and could not name, his control over them would be lost beyond restoration. On the night of the fall of the Roman tower, the Maccabee's forces had been withdrawn for rest to their retreat and at midnight were formed again for return to the fortifications. By the strange inscrutable spread of rumor, sweeping with the air, the tidings of the miracle and the rise of Seraiah poured in upon the restive hundreds that the Maccabee was attempting to form in his fortress. It came like the gradual velocity of a burning star across the sky. From the ranks nearest the exit from the burrow the murmur issued, growing into intelligible sound, mounting to the wildness of hysteria and prevailing wholly over the Gibborim in the space between heart-beats. Everywhere they cast down their spears and their weapons, everywhere they gazed at him with brilliant threatening eyes and cried in loud voices so that the things each mad mind put into expression were lost in a great unintelligible raving. Laodice, the Christian and that white-haired trembler in his refuge, saw the Maccabee raise himself to his full height and lifting his sword confront in one grand effort at command a mob of six hundred madmen! Perhaps that manifestation of iron courage and strength, which the crazy lot somehow realized, saved him from death. Instead of falling upon him they turned away from the scene of the last vain effort for their own salvation and rushed, trampling one another, into the mad city of Jerusalem. From without, the hoarse uproar of their desertion was heard to merge with the great tumult over the Holy City. Tense silence fell in the crypt. The light of the torch wavered up and down the tall figure of the Maccabee as he stood transfixed in the attitude of command that had achieved nothing. It seemed the final inclination beyond the perpendicular that precedes the fall. The Christian started from his place and hurried toward the tense figure in the torch-light. Laodice, unconscious of what she did, approached him with an agony of distress for him written in her face. The white-haired apparition crept out a little way on his knees and putting aside his tangled locks gazed with burning eyes at the defeated man. Laodice, in her anxiety, moved into the range of the Maccabee's vision. The next instant he had thrown away his sword and had caught her in a crushing embrace to him. His voice, blunted and repressed as if something had him by the throat, was stunning her ear. "And thou!" he was saying. "What from thee, now? Hate! Curses! Ingratitude! Hast thou poison for me, or a knife? Or worse, yet, scorn? Speak! It is a day of enlightenment! I'll brook anything but deceit!" She stopped him in the midst of his vehement despair, by laying her hands on his hair. There surged to her lips all the eloquence of her love and sympathy, but beside her old Nathan stood—an embodiment of her conscience, watching. Twice she essayed to put into words the comfort of her submission to his love. Twice her lips failed her; but the third time she turned to the Christian. "Rabbi, what shall I do?" she implored. "Tell me out of thy wisdom!" "What is it?" he asked, feeling that there was more than sympathy for the defeated man in her heart. "What would thy Christ have me to do?" she insisted. "This stranger, here, is the joy of my heart; I am like to die if I can not give him the love that I feel for him this hour!" The startled Christian looked at her with suspicion growing in his eyes. "Art thou a wife? Wedded to another than this man?" he asked gravely. "Wedded," she whispered, "to one who hath denied me, affronted me and cast me out of his house! In this man I have found favor from the beginning. He has been tender of me, he has sheltered me, and he has strengthened me against himself to this hour. There has been nothing sinful between us!" The old Christian's face grew immeasurably sad. "There is but one thing for you to do," he said. She wrenched herself away from the Maccabee, who had been angrily protesting against her carrying his case to another for decision, and confronted Nathan. "But he rejected me!" she cried with earnestness. "That alone is enough among our people for divorcement!" The Christian shook his head sadly. He was not happy to lay down this prohibition before them who suffered. "There is no help in thy faith for such as I am. In that thy religion fails!" she cried. "Love, now, is all in all to thee, daughter. It is but the speech of thy young blood running through thy veins, the claim of thy youth to thy use upon earth. Resist it; for when thy years are as many as mine thou wilt lose thy rebellious spirit and the fervor will have died out of thy heart. Then, if thou hast fallen in this hour, how vain and worthless it will seem to thee! Divine fires in the heart of men never become changed in value. Love purely and thou wilt never repent; but I say unto thee thou fashionest for thyself humbled and shamed old age if thou transgressest the Law!" "What mercy, then, since thou preachest mercy, in filling me with this weakness if my life must be darkened resisting it, and my future show no relief for it?" she insisted passionately. It was the cry old as the world. He looked at her sadly, hopelessly. "As for God, His way is perfect," he said. "How unsearchable are his judgments, and his ways past finding out! Thou shalt struggle with the truth, my daughter, but without fail and most readily thou shalt know when thou hast sinned!" She was past the influence of argument. Impulse controlled her now entirely. She would see if there were not an intelligence, even a religion which would see her sorrow from her own heart's position. She listened now to the words of her lover. "He is an exclaimer, a prophet of doom!" he was crying. "Love me and let us die!" Without in the entrance of the crypt some great-lunged fanatic was calling the multitude to harken to the prophetess. The Maccabee's lips were against her cheek as he continued to speak. "It is the end! There is no help for us. Love me, and let me be happy an hour before we perish! The Nazarene is right! The city is cursed! God's wrath is upon us. The hour is still ours. Love me and let us die!" Without the great voice, like an unwearying bell, was calling: "A sign! A sign! Behold the Deliverer! Come all ye who would share his triumph and hear! Hear! Come ye and be fed, ye hungry; be drunken, ye thirsty; love and be loved, ye forlorn!" Laodice stiffened in the Maccabee's clasp. "Dost thou hear?" she whispered. "It may be true!" He shook his head that he had bowed upon her shoulder. "Let us go," she urged. "Perchance he has comfort for us. Come, Hesper; let us see what he has for the forlorn." "Who?" he asked dully. "They say the Deliverer has come." He shook his head again, but with her two hands she lifted his face from its refuge, and urging with her eyes and her hands and her lips she led him toward the stairs. The Christian looked after them. "For there shall arise false Christs; and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect," he said sorrowfully. The horror of the city augmented hour by hour. The Jerusalem Laodice locked upon now was infinitely more afflicted than the one she had seen in the daylight days before. The walls were now outlined by fire which illuminated all the city that lay directly beneath the beacons. To the north gnomish outlines by hundreds against the flames showed where the soldiers of the factionists were placing the topmost stones upon an inner wall or curtain erected just within the Old Wall, which was by this time shaking and cracking under the assaults of a great siege-engine without. Titus, awakened by the fall of his tower, had immediately renewed the attack, although the morning was still some hours distant. But the citizens were no longer disinterested, no longer wrapped in hopelessness and dull misery. Hungry, sleepless, houseless, diseased and mad though they were, their hollow eyes gleamed now with hope that was almost defiant. Around the Maccabee and Laodice roared the comment of the multitude. "They say he climbed to the summit of the outer wall overlooking Tophet and remains there a target for the Roman arrows, which rebound from him!" cried one. "One of John's men says that the heads of the arrows are blunted and the most of them snapped in two when they are picked up." "The Romans have ceased to shoot at him!" "They say that his footprints in the dust on the Tyropean Bridge are Hebrew letters writing 'Elia' in gold!" "It is said that the inner Temple is rocking with trumpet blasts and that John is struck dead!" "They say that those who believe in him shall ask for whatever they would have and have it!" "The breaches in the First Wall have been healed; the old rock is back in its place!" "They say that the dead beyond the wall in Tophet are prophesying!" "There is a bolt of lightning fixed in the sky over Titus' camp. We are called to go forth and see it fall!" A voice swept by distantly crying that a woman had eaten her child. Crazed Posthumus, self-elected guardian of the Law, with the sacred roll under his arm, declaimed, without any of his audience attending, that prophecy which this horror fulfilled. All Jerusalem was in the streets; all Jerusalem poured into the immense open space where some palatial ruin stood, and melted in the giant concourse that gathered to hear the prophetess. Laodice and the Maccabee were unable to see the woman; only her voice, mystic, musical, pitched at a singing monotone, intoning rather than speaking, reached them from the distance. The long harangue, delivered as a chant, had long ago had a mesmerizing effect on her audience. Absolutely she controlled them; along the dead level of her preaching they maintained a low continuous murmur, accompanied by a slight slow swaying of the body; in the climaxes of the appeal they responded with cries and wild gestures, flinging themselves about in attitudes characteristic of their frenzy. In their faces was the reflection of a peculiar light that proved that derangement had settled over Jerusalem. It was the end of the reign of reason. "It is the abomination of desolation. Even so, it is finished! It is the time, it is full time, and Michael hath come. There are seventy weeks; behold them. The transgression is finished and the end hereto of all sins. Approacheth the hour for the reconciliation for iniquity and to bring in everlasting righteousness and to seal up the vision and prophecy and to anoint the most Holy! Prepare ye!" Somewhere in the city a voice that was heard even by the fighting-men on the wall in Akra cried: "The Sacrifice has failed! The Oblation is ceased! There is no Offering for the Altar; none is left to offer it!" The vast gathering heard it, and immediately from the high place of the prophetess came back the words, prompt and effective: "And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease!" Posthumus, buried in the midst of the crowd, was shouting, but over him the splendid mesmerism of the prophetess' voice soared. "The hands of the pitiful women have sodden their own children; they were their meat in the destruction of the daughter of my people ... The punishment of thine iniquity is accomplished, O daughter of Zion; ... and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate!" Among the crowd now growing frantic, people began to cry: "A sign! A sign!" "Persecute and destroy them in anger from under the Heaven of the Lord!" "Lead us!" they still shouted. They were hungry; they had been abstinent; they had surrendered their riches and their comforts. It was not independence but necessities that they wanted now. The primal wants were at the surface. "Come up and be filled!" she cried. "Ask and it shall be given unto you! Eat of the grapes and the honey; drink of wine and warm milk; sleep as kings; be housed in mansions; be rulers; command potentates! Let kings bow at your footstools! Be replenished; be great! Suffering hath been your portion since the earth was; but the end is come. Draw nigh and have your recompense. Laugh, you whose eyes have trickled down with the waters of affliction! You in the low dungeon come forth and range all the free boundaries of the world. Whosoever hath gravel between his teeth, let them be grapes! He who sitteth alone, gather company and revel unto him! Feast, ye hungry; be drunken, ye thirsty; love and be loved, ye forlorn!" Laodice leaned forward suddenly and hung on the woman's words. "The time for sacrifice and humiliation is paid out! It was a long time! Now, behold in the generosity of his repentance, ye shall ask and nothing shall be denied. Speak! Ask! The whole world, Heaven and earth and the delights of all the years are yours, now and for all time!" At Laodice's side was Amaryllis. The Greek's face was pale but lighted with a certain enlightenment that was almost threatening. Startled and frightened Laodice moved back from the Greek, who moved with her, without a glance at the Maccabee. The voice of the prophetess swept on: "Ye have bowed to tyrants and bent your necks to murderers; ye have waged wars for pillagers and shared not in the spoils. Why are ye hungry now? Who is full-fed in these days of want, yourselves or your masters? A sword, a sword is drawn; uphold the arm that wields it!" "Sedition!" Amaryllis whispered, as the mob began to murmur and stir at this new doctrine. "For behold, he shall go forth with great fury to destroy and utterly to make away many!" Amaryllis bent so she could whisper in Laodice's ear. "John hath taken him a new woman to keep him cheerful this hour. I was not daring enough. Philadelphus' wife hath supplanted me. Your place with him is vacant. Go back and possess it!" "Why was appetite and desire and thirst of power and the love of riches lighted in you, but to be satisfied?" The prophetess' words swept in after Laodice's sudden fear of returning to Philadelphus. "We have expiated the sin of Adam, the greed of Jacob and the fault of David. The judgment is run out; ye have come to your own! Verily, I say unto you, if ye follow me in the name of him who hath come unto you, the world shall be yours!" Amaryllis still continued to whisper, and Laodice, fearing that the Maccabee might hear, drew farther away. He stood where she had left him, with his head lowered, waiting—at last a creature dependent on another's will. "Listen!" Amaryllis said. "I have been seeking you since midnight! Philadelphus' doubt was awakened in this woman. He questioned her, so minutely that she betrayed ignorance of many things she should have known had she been the real daughter of Costobarus. And when finally he taxed her with imposture, she robbed him of the dowry and fled to John. Convinced that you are his wife, he set forth and hath since searched for you without ceasing! See, over there! He seeks you, now!" Laodice looked the way the Greek pointed and saw Philadelphus, standing with lifted head and stretched to his full height, as if searching over the crowd for her. Panic seized her. She wrenched herself from the Greek's hold and, forgetting even the protection of Hesper who was within touch of her, she threw herself into the crowd behind her and struggled out of the press. Nathan, the Christian, saw her turn and followed instantly in the path she made. Once out, she turned in a bewildered manner this way and that. What refuge, now, for her, indeed, but the cavern under the ruin and the care of Hesper, until the end which should swallow them all! A trembling hand was laid on her arm. She whirled, expecting to find Philadelphus. Beside her, his old face radiant with emotion, stood Momus! THE FAITHFUL SERVANT Within the Roman lines was a bent and deformed figure of an old waif that the soldiers had picked up attempting to run the lines into Jerusalem the second day after the siege had been laid about the Holy City. The old man, though wrinkled and twisted and bowed, had fought with such terrible savagery and had incontinently laid in the dust in succession three of the camp's best fighting-men, that the Roman soldiers, for ever partizan to the strong man, had finally with great difficulty succeeded in trussing the old belligerent and had brought him before Titus. There they laid the twisted old burden before the young general and shamelessly told how he, thrice the age of the vanquished men, had finished them with despatch. It was evident that the old man was a Jew; it became also apparent that he was dumb and partly deaf, and further to their amazement and admiration, they discovered that his right leg and arm were too stiff for ordinary use and that he had done his wonderful execution with terrific left limbs. This saved his life and gave him a partial liberty. Titus, however, admitted to Carus that the old man's distress at being kept out of Jerusalem was pitiable enough to urge the young general to deport him and get him out of sight. For it was manifest that the old minotaur was in deep trouble. But his paralyzed tongue would not serve him, and his menial ignorance had not provided him with the means of telling his desire by writing. Titus was unable to understand from his signs anything further than that he wished to get into the city. The young general in one of his outbursts of generosity would have permitted this, but that Nicanor happened in at an evil moment and drew such pictures of calamitous effect in passing the old servant into Jerusalem that Titus was forced reluctantly and irritably to be convinced of the folly of his kindness. So here, through the terrible days of the siege, old Momus at times desperate and savage, at others piteously suppliant, wore on the sentries' peace of mind and stood like a shadow, for ever watching the white walls of the besieged city. The Romans were now within the city. Only Zion and the Temple held against them. A wall built with the thoroughness of David, the ancient, and solidified by the mortising of Time, ran directly from Hippicus to the Tyropean Valley, joining the tremendous fortifications of Moriah and so cut off Zion from the advance of the army. Securely intrenched within that quarter and the Temple, Simon and John began the last resistance which should tax Roman endurance and Roman patience as it had not been taxed before. Titus no longer lagged. Famine had long since become a powerful ally and the honor of the Flavian house rested upon his immediate subjugation of the rebellious city. He no longer expected capitulation; yet he did not neglect to be prepared for it and to encourage it. Though the heart of the historian Josephus broke, he did not fail to serve his patron as mediator, though without hope. Titus himself, as from time to time the horror of his work impressed itself upon him, made overtures to the factionists, neglecting no art or inducement which should convince the seditious that their resistance was foolhardy, even mad. At such times, Nicanor's face became contemptuous and Carus himself frowned at the young general's attitude. But the spirit of a Roman and the traditions of a soldier even could not prevent the young man from weakening at times before the charnel pit in Tophet where countless thousands of vultures fattened with roaring of wings and hissing of combat. But under an ever-thickening veil of horrid airs, the struggle went on. The Roman Ides of July arrived. Titus had erected banks upon which his engines were raised to batter the walls of the Temple. From Titus' camp, the Romans on sick leave, the commissaries, those attached to the army who were not fighting-men, and old Momus, saw first, before the attack on the Temple began, a soft increasing dun-colored vapor rise between the Temple and Antonia. It issued from the cloister at the northwest which joined the Roman tower. As they watched, they saw that vapor grow into a pale but intensely luminous smoke, as if fine woods and burning metals were consumed together. In a moment the whole north-west section was embraced in a sublime pall of fire. John was burning away the connection between the Temple and the tower and was making the sacred edifice four-square. As soon as it became confirmed, in the minds of the watchers in the Roman camp, that the Temple had been fired, the old mute among them seemed to become wholly unbalanced. Without warning, he leaped upon the nearest sentry who, not expecting the attack, went down with a clatter of armor and a shout of astonishment. The next instant the old man was making across the intervening space between the camp and Jerusalem as fast as his stiff legs could carry him. The purple sentry sprang to his feet and strung an arrow, but before he could send it singing, the old minotaur was mixed with a second soldier in such confusion that the first sentry hesitated to shoot lest he should kill his fellow. Another moment and a second soldier was struggling in the impediment of his armor in the dust and the old mute was again hobbling straight away toward the walls of Jerusalem. He was now a fair mark for the first sentry, but that Roman's rancor died after he had seen his own disgrace covered by the overthrow of his fellow. Two of Titus' scouts next stood in the path of the running old man. One went to the ground so suddenly and so violently that the watchers, now breaking into howls of delight, knew that he had been tripped. The other stood but a moment longer, than he, too, rolled into the dust. The old man might have gone no farther at this juncture, for at every latest triumph he left a crimson soldier murderous with shame. But before the arrow next strung to overtake him could fly, Titus, Carus and Nicanor, accompanied by their escort, rode between the fugitive and the men he had defeated. "There goes our minotaur," Carus said quietly. Titus drew up his horse and looked. Nicanor with a sidelong glance awaited the young Roman's command to his escort to ride down the fugitive. But he waited, and continued to wait, while Titus with lifted head and with indecision in his eyes watched the deformed old shape hobble on toward the Wall of Circumvallation. "Shall we let him go?" Nicanor inquired coldly. "If some of my legionaries or those erratic Jews fail to get him between here and Jerusalem, he shall get into Jerusalem. But by Hector, he will earn his entry!" They saw the old man mount by the causeway of earth which the Romans had built over the siege wall for the passage of the troops, saw him an instant outlined against the sky on the summit, and the next instant he disappeared. Titus touched his horse and rode at a trot toward the causeway himself. He would see the end of this mad venture. In the hour of sunrise the sentinel above the North Gate in the Old Wall saw among the ruins of the houses of Coenopolis a figure dodging painfully hither and thither. It was not habited in the brasses of the Roman armor. Also, it hobbled as if lame and ran toward the gate fast closed below the sentry. The Jew, too intensely interested in the great climax enacting in the city below, ceased to remark on this figure. Presently, however, he looked again into ruined Coenopolis. He saw there this un-uniformed figure wrapped in fierce embrace with a young legionary. Almost before the sentry's astonishment shaped itself into exclamation, the legionary was tumbled aside as if crushed and the old figure hobbled on. Suddenly there appeared in the path of the wayfarer a galloping horseman, who drew his mount back on his haunches, then spurred him to ride down the old man. The sentry on the Old Wall made a choked sound, unslung his bow and sent an arrow singing. There was a shout and the figure of the horseman plunged from his saddle face down on the earth. The wayfarer flung himself away and rushed toward the wall, only a little distance away. But all Coenopolis seemed to swarm now with legionaries, afoot or horseback. The Jewish sentry rushed to the edge of the tower overhanging the gate. "Open!" he shouted below. "One cometh!" With a rattle and clang of falling bars and chains the gate of the Old Wall swung. Disregarding the known wishes of Titus, two of the legionaries simultaneously let fly their javelins. But the mute, hobbling uncertainly, was not a steady mark and under the whistle of arrows received and sent, he blundered up the causeway leading to the Gate of the Old Wall, and the portal slowly and ponderously closed behind him. Wild howls of derision and exultation went up from the Jews. Many of the soldiers clambered down to satisfy their curiosity about the latest addition to the starving garrison. But he proved to be a deformed old man, mute and weary, who was distressed for fear he would be detained by them and who hobbled out into the besieged city and posted as fast as his legs could carry him toward the house of Amaryllis, the Seleucid. But at the edge of a great open space where the Herodian palaces had stood he came upon a concourse which seemed to be all Jerusalem. It was a gaunt horde, shouting, raging, prophesying and drowning the roar of battle at the Temple fortifications with the sound of religious frenzy. Momus, fresh from the orderly camp of Titus, was struck with terror. He would have retreated and followed some side street toward his destination, when he caught sight of a girl on the very outskirts of this mob. Momus laid a trembling hand on her arm. She threw up her head with a start. The tremulous old man, weakened from his long and superhuman struggle to enter the doomed city, held Laodice to his breast while she stroked his rough cheeks and murmured things that he did not hear and which she did not realize in the rush of her helplessness and dismay. At the corner of Moriah and the Old Wall, the tumult was infernal. Out of the suffocating sallow smoke from the tuns of burning tar heaved over the fortification upon the engines and their managers, the stones from the catapults soared into view and fell upon the sun-colored marbles that paved the Court of the Gentiles. Clouded by the vapor, targets for the immense missiles, the Jews heaving and writhing in personal encounters appeared black and inhuman. Every combatant shouted; the great stones screamed; the boiling pitch hissed and roared, and the thunder of the conflict shook the Temple to its very foundations. Without, the Romans planted scaling ladders, mounted them and were pitched backward into the moat regularly. Regularly, the ladders were set up again after struggle, mounted without hesitation and thrown down again, with an inevitability which furnished a grim travesty to the struggle. The two remaining towers were set in position against the base of Moriah and resumed execution. One after another the engines of the Romans were hauled into position, and worked unceasingly until covered with burning oil from the battlements above and consumed. Others were hauled into place; fresh detachments of Romans seized upon the scaling-ladders or mounted to the towers, and the roar of the conflict never abated. Meanwhile on the slopes of Zion the whole of Jerusalem, gaunt, dying and demoniacal, was packed in the ruins of the palace of Herod. Old Momus with triumph and tearful exultation was holding out to Laodice a heavy roll of writings, dangling important seals, ancient papers showing yellow beside the fresh parchment, and an old record dark with long handling. Here were the proofs of her identity! Laodice shrank from him with a gasp that was almost a cry. Behold, the faithful old servant had suffered she knew not what to bring such evidence as would force her to do that which she believed she could not do and survive! Momus sought to put the papers in her hands, but she thrust them away and he stood looking at her in amazement and sorrow. Nathan, the Christian, stood close to her. From the opposite side, Philadelphus rounded the outskirts of the mob, searching. He did not see her. She flung herself between Momus and Nathan and cowered down until Philadelphus had passed from sight. When she lifted her head, Momus was gazing at her with the light of shocked comprehension growing in his eyes. Nathan, the Christian, touched her. "Who was that man?" he asked gravely. She rose and laid her hands on the Christian's shoulders. "My husband," she said. Something had happened at the Temple. She saw the Jews at the wall recoil from the dust of battle, rally, plunge in and disappear. From out that presently shone now and again, then with increasing frequency and finally in great numbers, the brass mail of Roman legionaries. Titus' forces had scaled the wall. From her position, she saw running toward them John of Gischala, with his long garments whipping about him, wrapping his tall figure in live cerements. He was disarmed and bleeding. She saw next Amaryllis, with compassionate uplifted hands stop in his way; saw next the Gischalan thrust her aside with a blow and the next instant disappear as if the earth had swallowed him. Nathan was speaking to her. "How often, O my daughter, we recognize truth and deny it because it does not give us our way! God put a sense of the right in us. We transgress it oftener than we mistake it!" The roar of the turning battle and the mob about her drowned his next words, except, "You can not be happy in iniquity; neither blessed; but you are sure to be afraid. Right has its own terror, but there is at least courage in being right, against your desires." He was talking continuously, but only at times did the wind from the uproar sweep his fervent words to her. "Christ had His own conflict with Himself. What had become of us had He listened to the tempter in the wilderness, or failed to accept the cup in the Garden of Gethsemane! How much we have the happiness of Christ in our hands! Alas! that His should be a sorrowful countenance in Heaven! "The love of a man for a woman was near to the Master's heart! How can you feel that you must love and be loved in spite of Him! Pity yourself all you may you can not then be pitied so much as He pities you! "Love as long and as wilfully as you will, and then it is only a little space. The time of the supremacy of Christ cometh surely, and that is all eternity! Which will you do—please yourself for an hour, or be pleased by the will of God through all time? Love is in the hands of the Lord; you can not consign it longer than the little span of your life to the hands of the devil." Momus, in whose mind had passed an immense surmise, was again at her side. "O daughter of a noble father," his dumb gaze said, "wilt thou put away that virtue which was born in thee and let my labor come to naught?" But the preaching of Nathan and the reproach of Momus were feeble, compared to the great tumult that went on in her soul. She had seen John of Gischala cast Amaryllis aside. Even the Greek's sympathy was hateful to him. Yet when Laodice had first entered the house of Amaryllis, the woman had been obliged to dismiss John from her presence for his own welfare and the welfare of the city. Why this change? Amaryllis was no less beautiful, no less brilliant, no less attractive than she had once been; but the Gischalan had wearied of her. Laodice recalled that she had not been surprised to see the man throw Amaryllis aside. It seemed to be the logical outcome of love such as theirs. How, then, was she to escape that which no other woman escaped who loved without law? In the soul of that stranger who had called himself Hesper, were lofty ideals, which had not been the least charm which had attracted her to him. Was she, then, to dislodge these holy convictions, to take her place in his heart as one falling short of them, or were they still to exist as standards which he loved and which she could not reach? In either event, how long would he love—what was the length of her probation before she, too, would encounter the inevitable weariness? It occurred to her, then, how nearly the natural law of such love paralleled the religious prohibition that the Christian had shown to her. However harsh and unjust the sentence seemed, it was rational. With her own eyes she had seen its predictions borne out. Already the relief of the sorrowing righteous possessed her. She turned to the Christian. "Take me to my husband," she said. "Now! While I have strength." Momus caught the old Christian by the arm and, signing eagerly that he would lead, hurried away in advance of the two down into the ravine and crossed to the house of Amaryllis. There were no soldiers to stop them about the house. When no response was made to her knock, Laodice opened the door and passed in. Her old conductors followed her. Amaryllis sat in her ivory chair; opposite her in the exedra was Philadelphus. At sight of him, the last of the soft color went out of Laodice's face. A curve of despair marked the corners of her mouth and she seemed to grow old before those that looked at her. Philadelphus and the Greek sprang to their feet, the instant the group entered. Laodice waited for no preliminary. Amaryllis' design was patent to her; it was part of her sorrow that now Hesper would be free to the devices of this deceitful woman. So she did not look at the Greek. She addressed Philadelphus in a voice from which all hope and vivacity had gone. "I have brought proofs. Behold them!" Nathan, the Christian, stood forth. "I, Nathan of Jerusalem, met and talked with this Laodice, daughter of Costobarus, in company with Aquila, the Ephesian, three men-servants in all the panoply and state of a coming princess three leagues out of Ascalon, her native city. I buried by the roadside her father, who died of pestilence on their journey hither. I bear witness that she is the daughter of Costobarus and thy wedded wife." A great light sprang into the face of the Greek. Philadelphus, nervous, albeit the news he heard filled him with pleasure, stood and waited. The Christian stepped back and Momus, bowing, approached and handed the leather roll into the none too steady hands of the Ephesian. He opened it and drew forth parchments. Aloud he read a minute description of Laodice from the rabbi of the synagogue in Ascalon; under the great seals of the Roman state, he found and read the oath of the prefect, that such a maiden as the rabbi had described had been married before him to Philadelphus Maccabaeus fourteen years before. Then followed the depositions of forty Jews and Gentiles who were nurses, tradesmen and other people like to have daily contact with the young woman in her house, setting entirely at naught any claim that Laodice was other than the wife who had been supplanted by an adventuress. Philadelphus did not read them all. Before he made an end he dropped the documents and flung wide his arms. But Laodice with a countenance frozen with suffering held him off for a moment. "Go," she said to the old Christian, "unto Hesper and lead him into the belief of the Lord Jesus Christ which is mine." The old Christian approached the fountain in the center of the andronitis and taking up water in his palm sprinkled a few drops on her hair while she knelt. "In the name of the Father and the Son and the Holy Ghost, I baptize thee, Laodice. Amen!" While she knelt, he said: "I shall search for him also. Christ have mercy on thee now and for ever. Farewell." He was gone. When Nathan, the Christian, stepped into the streets once more there was an immense accession of tumult about him. He turned to look toward the corner of the Old Wall in time to behold Jews in armor and Romans in blazing brass rush together in a great cloud of dust as the Old Wall went in and Titus swept down upon Jerusalem. At the same instant from the ruined high place upon Zion came a roar of stupendous menace. The Christian, with sublime indifference to danger, kept his path toward the concourse from which he had taken Laodice. As he ascended the opposite slope of the ravine, he saw, descending toward the battle, the front of a rushing multitude, as irresistible and as destructive as a great sea in a storm. He saw that the mob was turning toward Akra, and to avoid it, the Christian climbed up to the Tyropean Bridge, and from that point viewed the whole of Jerusalem sweeping down upon the heathen. At the head of the inundation passed a melodious voice crying: "An end, an end is come upon the four corners of the land! Draw near every man with his destroying weapon in his hands for the glory of the Lord! For His house is filled with cloud and the Court is full of the brightness of the Lord's glory! A sword! A sword is sharpened! The way is appointed that the sword may come! For the time for favor to Zion is here; yea, the set time is come!" After this poured a gaunt horde numbering tens of thousands. They bore paving-stones, stakes, posts, railings, garden implements, weapons from kitchens, from hardware booths and from armories; anything that one man or a body of men could wield; torches and kettles of tar; chains and ropes; knotted whips, and bundles of fagots; iron spikes, instruments of torture, anything and everything which could be turned as a weapon or to inflict pain upon the Roman, who believed at this moment that Jerusalem was his! The Christian overlooked this ferocious inundation and shook his head. On a mound near him stood the spirit of the mob concentrated and personified. It was crazed Posthumus. He was screaming: "It is finished; the law is run out! All prophecy is fulfilled!" And over his head he was swinging a parchment fiercely burning. It was the Scroll of the Law! After uncounted minutes, vibrating with roar, the terrible flood rushed by. Feeble arms clasped the Christian about the knees and he looked down on the tangled white locks of the palsied man, who had searched for him until he had found him. The Christian laid his hand on the man's head but did not speak. At the breach in the Old Wall, the watchers on that almost deserted street saw the brazen wave of four legions gather and sweep forward to gain ground in the city before the mob swept down on them. Between the two warring bodies, one orderly, prepared but apprehensive, the other mad and perishing, was a considerable space. Fighting still went on at the breach in the walls, but the supreme conflict of a comparatively small body of soldiers and an uncounted horde was not yet precipitated. Ordinarily, the Roman army could have reduced any popular insurrection with half that number of men. But at present the legionaries confronted desperate citizens who were simply choosing their own way to die. Reason and human fear long since had ceased to inspire them. They were believing now and following a prophet because it was the final respite before despair. There was no alternative. It was death whatever they did, unless, in truth, this splendid sorceress was indeed the Voice of the Risen Prince. Force would be of no avail against them. Madness had flung them against Rome; only some other madness would turn them back. The Christian, from his commanding position, expected anything. It was the moment which would show if the false prophet would triumph. If the four legions went down before the multitude, it would mean the ascendancy of a strange woman over Israel, and the obliteration of the faith in Jesus Christ in the Holy Land. It can not be said that the Christian watched the crisis with a calm spirit. He did not wish to see the heathen overthrow the ancient people of God, nor could he behold the triumph of a false Christ. He put his hands together and prayed. A figure appeared between the two bodies of combatants, rushing on intensely, to grapple. It was a tall commanding form, clothed in garments that glittered for whiteness. By the step, by the poise of the head, the Christian recognized Seraiah. The front of the multitude fell on their faces at that moment as if he had struck them down. Out of the forefront, the prophetess appeared. The Christian heard her splendid voice out of the uproar, and while he gazed, he saw mad Seraiah turn away from her, with the front of the mob turning after him, as a needle turns to the pole. In that fatal moment of pause, out of which the warning cry of the prophetess rang wildly, the Roman tribune, in view for a moment under the blowing veils of smoke, flung up his sword, the Roman bugle sang, and the brassy legions of Titus hurled themselves upon the halted mob. The Christian dropped his head into the bend of his elbow and strove to shut out the sound. The nervous arms of the palsied man at his feet gripped him frantically. Up from the corner of the Old Wall, came the prolonged "A-a-a-a!" of dying thousands. Jerusalem had fallen. The foremost of the mob, turning with Seraiah, escaped the onslaught of the Romans, and as the mad Pretender strode toward the broad street from which the Tyropean Bridge crossed to the demesnes of the Temple, they followed him fatuously, blind to the death behind them and the oncoming slaughter in which they might fall. Seraiah passed above the spot where the sorrowful Christian stood, crossed the great causeway leading toward the Royal Portico and after him six thousand blind and insane enthusiasts followed, expecting imminent miracle. Above them towered the heights of Moriah, now veiled in smoke. Up the great white bank of stairs they rushed after him, facing an ordeal which must mean a baptism in fire, and on through a curtain of luminous smoke into a gate pillared in flame, up into the Royal Portico, resounding with the tread of the advancing Destroyer, out into the great Court of Gentiles wrapped in cloud through which the Temple showed, a stupendous cube of heat, through the Gate Beautiful where the Keeper no longer stood, thence into the Women's Court, raftered with red coals, up smoking stones tier upon tier till the roof of the Royal Portico was reached. At the brink of the pinnacle, they saw through tumbling clouds Seraiah towering. He was looking down through masses of smoke upon the City of Delight, perishing. They who had followed watched, uplifted with terror and frenzy, and while they waited for the miracle which should save, the roof crumbled under them and a grave of thrice heated rock received them and covered them up. Below, Nathan, the Christian, seized upon the shoulders of the Maccabee as he was dashing after the thousands. His face was black with terror for Laodice. He struggled to throw off Nathan, crying futilely against the uproar that Laodice was perishing. "Comfort thee!" the Christian shouted in his ear. "She is saved. She sent me to thee." The Maccabee stopped, as if he realized that he need not go on, but had not comprehended what was said to him. Nathan dragged him out of the way, still choked with people struggling to pass on to the Temple or to flee from it. Half-way down the Vale of Gihon, where speech was a little more possible, the Maccabee, who had been crying questions, made the old man hear. "Where is she? Where is she?" "She has returned to her husband. In love with thee, she has done that only which she could do and escape sin. She has gone to shelter with him whom she does not love!" The Maccabee seized his head in his hands. "It is like her—like her!" he groaned. In the Christian's heart he knew how narrowly Laodice had made her lover's mark for her. "It is her wish," Nathan continued, "that I teach thee Christ whom she hath received." "How can I receive Him, when He sent her from me?" the unhappy man groaned, unconscious of his contradictions. "How canst thou reject Him when His teaching led thy love to do that which thine own lips have confessed to be the better thing?" "Then what of myself, when I love where I should not love?" the Maccabee insisted. "You may suffer and sin not," the Christian said kindly. The unhappy man dropped to his knees. "O Christ, why should I resist Thee!" he groaned. "Thou hast stripped me and made me see that my loss is good!" The Christian laid his hands on the Maccabee's head. "Dost thou believe?" he asked. "Will Christ accept me, coming because I must?" "It is not laid down how we shall baptize in the thirst of a famine," Nathan said, "yet He who sees fit to deny water never yet hath denied grace." But the Christian's hand extended over the kneeling man was caught in a grip steadied with intense emotion. The unknown had seized him. But for his feeling that this interruption was necessary to the welfare of another soul, the Christian would not have paused in his ministry. The phantom straightened himself with a superb reinvestment of manhood. "Thou, son of the Maccabee, Philadelphus!" he exclaimed to the kneeling man. The Ephesian's arms sank. "Who art thou that knoweth me?" he asked in a dead voice. "I am all that plague and sin hath left of thy servant Aquila," the phantom declared. The Maccabee lifted his face for what should follow this revelation. It was only a manifestation of his subjection to another will than his own. He was not interested—he who was hoping to die. "Hear me, and curse me!" Aquila went on. "But save thy wife yet. I say unto thee, master, that she whom thou hast sheltered in the cavern is thy wife, Laodice!" The Maccabee struggled up to his feet and gazed with stunned and unbelieving eyes at this wreck of his pagan servant, who went on precipitately. "Her I plotted against at the instigation of Julian of Ephesus. Her, my mistress, Salome the Cyprian, robbed and hath impersonated thus long to her safety in the house of the Greek. This hour, through ignorance of thine own identity, through my fault, she hath gone reluctantly to his arms. Curse me and let me die!" The Maccabee seized the hair at his temples. For a moment the awful gaze he bent upon Aquila seemed to show that the gentler spirit had been dislodged from his heart. Then he cried: "God help us both, Aquila! My fault was greater than thine!" He turned and fled toward the house of the Greek. The four legions of Titus swept after him. Aquila lifted his eyes for the first time and gazed at Nathan. "I cursed thee for sparing me to such an existence as was mine! Behold, father, thou didst bless me, instead. I am ready to die." "Wait," the Christian said peacefully. A moment later, the Maccabee dashed into the andronitis of Amaryllis. After him sprang a terrified servant crying: "The Roman! The Roman is upon us!" A roar of such magnitude that it penetrated the stone walls of Amaryllis' house, swept in after the servant. Quaking menials began to pour into the hall. Among them came the blue-eyed girl, the athlete and Juventius the Swan. These three joined their mistress who stood under a hanging lamp. Into the passage from the court, left open by the frightened servants, swept the prolonged outcry of perishing Jerusalem. Over it all thundered the boom of the siege-engines shaking the earth. The slaves slipped down upon their knees and began to groan together. The silver coins on the lamp began to swing; the brass cyanthus which Amaryllis had recently drained of her last drink of wine moved gradually to the edge of the pedestal upon which she had placed it. The dual nature of the uproar was now distinct; organized warfare and popular disaster at the same time. The Roman was sweeping up the ancient ravine. Jerusalem had fallen. The gradual crescendo now attained deafening proportions; the hanging lamp increased its swing; the silver coins began to strike together with keen and exquisitely fine music. Juventius the Swan, with his dim eyes filled with horror, was looking at them. The peculiar desperate indifference of the wholly hopeless seized him. His long white hands began to move with the motion of the lamp; the music of the meeting coins became regular; he caught the note, and mounting, with a bound, the rostrum that had been his Olympus all his life, began to sing. The melody of his glorious voice struggled only a moment for supremacy with the uproar of imminent death and then his increasing exaltation gave him triumph. The great hall shook with the magnificent power of his only song! The Maccabee confronted Amaryllis, with fierce question in his eyes. She pointed calmly at the heavy white curtain pulled to one side and caught on a bracket. The brass wicket over the black mouth of the tunnel was wide. Without a word, the Maccabee plunged into it and was swallowed up. Amaryllis looked after him. "And no farewell?" she said. The thunder of assault began at her door. Juventius sang it down. The athlete and the girl crept toward the mouth of the black passage, wavered a moment and plunged in. After them tumbled a confusion of artists and servants who were swallowed up, and the hall was filled only with music.

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House Minority Leader Kevin McCarthy on Thursday defended two incoming Republican lawmakers who have voiced support for QAnon, falsely asserting that Marjorie Taylor Greene and Lauren Boebert have both denounced the baseless conspiracy theory. “Our party is very diverse. You mentioned two people who are going to join our party, and both of them have denounced QAnon,” McCarthy said. “So the only thing I would ask for you in the press — these are new members. Give them an opportunity before you claim what you believe they have done and what they will do.” While Boebert has sought to distance herself from the online movement, Greene has not denounced QAnon. She has called it “a once-in-a-lifetime opportunity to take this global cabal of Satan-worshiping pedophiles out.” McCarthy’s remarks highlight GOP leaders’ attempts to brush aside concerns about the movement as it bleeds into mainstream politics. Trump has long avoided criticizing QAnon supporters, refusing to disavow the movement during a televised town hall in October and saying he “knew nothing about it.” Polling shows that most Trump voters believe some of QAnon’s allegations. Greene is an outspoken supporter of QAnon. She won election Nov. 3, making her the first open backer of the baseless conspiracy theory to win a seat in Congress. Her campaign was marked by racist, anti-Semitic and Islamophobic statements that often feature prominently in QAnon rhetoric. She appears to have adopted the movement during its early stages in 2017, posting videos touting QAnon and praising “Q,” its anonymous leader. In August, a 2019 video surfaced showing her trying to visit the offices of Reps. Ilhan Omar (D-Minn.) and Rashida Tlaib (D-Mich.), the first Muslim women elected to Congress, to ask them to swear in on the Bible. Greene also posted a Facebook picture in September showing her holding a gun next to images of Omar, Tlaib and Rep. Alexandria Ocasio-Cortez (D-N.Y.). Some Republican leaders sought to distance themselves from Greene over the summer after Politico unearthed Facebook videos showing her making derogatory remarks about Black people, Muslims and Jewish Democratic donor George Soros. Among them was House Minority Whip Steve Scalise (R-La.), who said in June that her remarks “don’t reflect the values of equality and decency that make our country great." Shortly after her victory, Greene sparred on Twitter with Rep. Dan Crenshaw (R-Tex.) after she accused him of being insufficiently supportive of Trump’s efforts to contest the election results. Taking issue with the accusation, Crenshaw said: “You’re a member of Congress now, Marjorie. Start acting like one.” Others in the GOP have welcomed Greene as an ally. In October, Sen. Kelly Loeffler (R-Ga.) secured Greene’s endorsement in her race and shared a stage with her at a news conference in the Atlanta suburbs. Greene’s support is crucial as the Republican Party tries to win the two Senate runoffs in the state and hold on to its Senate majority. Greene, who co-owns a commercial construction and renovation company, won a Republican primary runoff in Georgia’s 14th District in August. Trump called her a “future Republican Star.” Boebert has spoken positively about QAnon while stopping short of saying she is a firm believer. In a May interview with Ann Vandersteel, who frequently promotes “deep state” claims, Boebert said that she had heard about QAnon from her mother and that, if true, it could be “really great for our country.” “Everything that I’ve heard of Q, I hope that this is real because it only means that America is getting stronger and better and people are returning to conservative values,” she said. She later denied being a QAnon follower but affirmed her belief in a plot to undermine the president. “QAnon is a lot of things to different people,” she told a local Fox affiliate in Denver. “I was very vague in what I said before. I’m not into conspiracies. I’m into freedom and the Constitution of the United States of America.” Boebert, who owns a gun-themed restaurant in Rifle, Colo., defeated five-term Republican congressman Scott R. Tipton in Colorado’s primary over the summer. On Nov. 3, she won the rural, conservative 3rd District, defeating Democrat Diane Mitsch Bush, a former state legislator. A spokesman for McCarthy did not immediately respond to a request for comment. Andrea Salcedo contributed to this report.

Vilnius Summer Program in Yiddish Language and Literature The Vilnius Yiddish Institute at Vilnius University proudly announces The 2016 Summer Program in Yiddish Language and Literature 17 July — 12 August 2016 offering four levels of intensive language instruction: |YIDDISH I: for beginners||YIDDISH II: intermediate| |YIDDISH III: higher intermediate||YIDDISH IV: advanced| The four-week Summer Program in Yiddish was founded by at Oxford in 1982. It was relocated to Vilnius University in 1998. Since then, Vilnius has been home to this highly praised university-accredited course in Yiddish language, literature and culture. In 2001, the course became an integral component of the new Vilnius Yiddish Institute at Vilnius University. Yearly, it has drawn participants from as many as two dozen countries across the globe. A large number are university students; overall, however, the most varied backgrounds, pursuits, and professions are represented. Further, the group regularly includes members of diverse religious faiths and all age brackets — from college undergraduates (and the very occasional high-schooler) to senior citizens. What unites them all is their wish to steep themselves, for a learning-packed month, in Yiddish language and culture. For this, Vilnius — once renowned as Vilna, the Jerusalem of Lithuania (Vílne, Yerusholáyim d’Líte in Yiddish) — offers a setting that is unrivaled in its historical significance for the history of modern Yiddish culture. While today’s Jewish community is sadly diminished, it proudly and vigorously strives to uphold its venerable heritage. With its core of native Yiddish speakers, it warmly hosts program events during the supplementary programs of lectures, seminars and performances held in the afternoons and evenings. Our lecturers and tour guides are often native-born witnesses to pre-war Vilna, authentic bearers of the unique Litvak culture to which they introduce our students by literally just being themselves. And today’s modern Vilnius, the delightful capital of a democratic state that is a member of the European Union and NATO (designated as Capital of European Culture in 2009), still preserves its magical Baroque vistas, as well as the nooks and corners of the old Eastern Europe that lives on in Yiddish literature and in the imagination of its readers and students.

|The San Francisco Chronicle||Sunday, September 24, 1995 · Page 4/Z1| |Search The Chronicle||Front Page||The Gate| As the barbed-wire fences and tar paper barracks went up at the Salinas rodeo grounds in the spring of 1942, Shiro Takeshita and his friends watched -- but said nothing. In the following weeks, they would be forced from their homes and incarcerated in internment camps, accused of disloyalty toward the American government, yet guilty of nothing but their Japanese heritage. Still, they said nothing. Shikataganai, the first-generation Japanese Americans, or Issei, said to their American-born children. It can't be helped; that's how things are. At Poston, the Arizona detention camp where his family had been sent, Takeshita, then 21, settled into camp life and his duties as a recreation director. Anger faded to resignation. But when camp officials announced that the U.S. Army would allow Japanese Americans to serve in a special segregated unit, Ta- keshita decided to volunteer. ``It was the only thing I could think of to do,'' said Takeshita, now 74, a retired San Leandro logistics engineer. ``I felt that was the only way we could be recognized as being loyal Americans.'' That sentiment rang true for many of the 18,000 Nisei -- second- generation Japanese Americans -- like Takeshita and his three brothers, who fought in the all-Japanese 442nd Regimental Combat Team and the 100th Infantry Battalion during World War II. This year, upon the 50th anniversary of the war's end, Nisei veterans quietly celebrated their wartime achievements. For them, there was no question of allegiances. Even as the world has marked Japan's defeat, the Nisei veterans remain unequivocally loyal to their country -- the United States. As a military unit, their record in North Africa and Europe was extraordinary. After almost two years of fighting, the 100th/442nd emerged from the war the most highly decorated unit in U.S. military history. They fought in seven major campaigns in Europe, made two beachhead assaults and captured a submarine. In France, they liberated Bruyeres, and rescued the ``Lost Battalion'' -- 275 Texas infantrymen who had been trapped inside German territory for almost a week. In late spring of 1945, the 522nd Field Artillery Battalion -- part of the 442nd -- was among the first Allied units to liberate prisoners from Dachau. Days later, heading farther south through Germany, the 522nd helped save more than 5,000 Jewish prisoners from the Dachau sub-camps who had been on a forced march toward the Bavarian Alps. The unit's valor earned more than 18,000 individual citations and eight Presidential Unit Citations. Known also as the ``Purple Heart Battalion,'' with more than 700 men killed and 9,500 Purple Hearts, they suffered the highest casualty rate in U.S. Army history. Today, the veterans of the 442nd and the 100th are in their 70s and 80s, and among them is a growing sense of urgency to tell their stories before it is too late. But while the Nisei veterans are eager to talk about the past, they are not inclined to boast about their wartime accomplishments. Instead, they talk about the war in simple, unexaggerated language, without the flourishes or tales of mythical feats that war stories often engender. Theirs is a quiet pride -- one rooted in historical fact. ``We weren't going around bragging about what we did, because we didn't think we did anything special,'' said 522nd veteran George Oiye, 73. ``It was just part of the war, as far as I'm concerned.'' Classified as 4-C Enemy Aliens whose loyalty to the U.S. government was deemed ``questionable'' after the 1941 bombing of Pearl Harbor, Japanese Americans were ineligible to serve in the armed forces. But in February 1943, the government created a special all-Japanese unit, with Japanese enlisted men and Caucasian officers. Most of the volunteers came from Hawaii, but roughly a third came from the mainland camps, where more than 110,000 Japanese Americans -- including 70,000 native-born American citizens -- had been interned. At first, the two groups appeared to have nothing in common but their Japanese ancestry. Where they came from, how they behaved, how they talked -- everything was different. In 1943, the year the 442nd began training at Camp Shelby, Mississippi, Japanese Americans made up roughly a third of the population of Hawaii. Many worked on sugar plantations for Caucasian landowners, seldom venturing outside the plantation camps where they lived and worked. On the mainland, however, Japanese Americans totaled less than 1 percent of the population. Many owned their own farms or were living in cities. As a matter of necessity, they had tried to assimilate into the majority Caucasian culture. The Hawaiians had a reputation as a carefree bunch who loved to gamble -- ``Ganbare,'' or ``Go for Broke!'' they would say. The Japanese from the mainland, on the other hand, seemed quieter, more reserved. Many were preoccupied with thoughts of the families they had left behind in internment camps, hopeful that distinguishing themselves in combat might secure early releases for their families. While the Hawaiians spoke pidgin -- an amalgam of English, Japanese, Chinese, Hawaiian, Filipino and Spanish -- the mainlanders spoke ``proper'' English. Arriving at Camp Shelby from Montana in 1943, Oiye was overwhelmed by the number of Japanese Americans assembled there. ``Oh man, I never imagined there were this many Japanese people,'' Oiye said. ``I thought they were just rounding us up to send us to some prison camp or Japan or something.'' The Japanese people he had known in Montana were nothing like the Hawaiian Japanese. ``They were not exactly a polite, sophisticated people,'' said Oiye, nicknamed ``Whitey'' by the Hawaiians for the fairness of his skin. ``They would squat on the floor, they'd go barefoot because they weren't used to wearing shoes. They seemed extremely rude and crude in their language.'' As for the Hawaiians, like Tadashi Tojo, most of them had never left the islands. Many had grown up together on the plantation camps. ``Until I joined the Army, the little camp and my house was my whole world,'' said Tojo, 71, an affable man who returned to Honolulu after the war. To the Hawaiians, the mainlanders seemed aloof, unfriendly and stuck-up. ``They talked too much,'' said Tojo, laughing. ``They were on the defensive too, because we outnumbered them. But we felt so damned insecure and intimidated because they spoke better than we did.'' At Camp Shelby, fights between the mainlanders and the Hawaiians broke out regularly, often provoked by something as small as a sideways glance or an offhanded comment. The Hawaiians became known as ``buddhaheads,'' from the Japanese word ``buta,'' meaning ``pig.'' Mainlanders, in turn, were called ``kotonks,'' -- after the sound of an empty coconut falling on the ground, or the sound of a head hitting a wall during a fist fight. So frequent and serious were the fights that the Army considered disbanding the unit. In an effort to defuse hostility among his soldiers, the unit's commanding officer, Colonel Charles Pence, arranged a weekend visit for the Hawaiians to a nearby internment camp at Rohwer, Arkansas. The soldiers set out for Rohwer singing and strumming their ukuleles, wearing aloha shirts and grass skirts. But when they returned to Camp Shelby, their faces were somber. Like many of the Hawaiians, Tadashi Tojo knew nothing about the mainland internment camps until he saw Rohwer. ``That really befuddled me,'' said Tojo, who was 19 at the time. ``You talk about oppression. Even now I feel that twinge, all those barbed wire encampments.'' At the dances at Camp Shelby, the girls from the nearby internment camps seemed cheerful and lighthearted. Tojo could not believe this was how they were living. When Tojo saw the camp graveyard, his heart sank. He thought of the people who had been uprooted from their homes, who had been brought to a strange place and had died there. ``It really worked on me,'' he said softly. ``It really hurt me.'' And for the first time, Tojo and the other Hawaiians understood the soldiers from the mainland -- who rarely talked about the camps and the forced evacuation. ``That's when I started to think a little -- how these people were American citizens just like us, but they had been treated this way.'' After the Rohwer visit, the fights ceased. The 442nd went on to distinguish itself as much for its valor as its cohesiveness. The unit adopted ``Go for Broke!'' as its motto, the phrase used by the Hawaiians. As a commanding officer of the 442nd now-retired Colonel Jim Hanley has nothing but praise for the Nisei soldiers. Bright-eyed, well-dressed and well-mannered, Hanley said, the Nisei unit looked sharp. What the soldiers lacked in physical size -- their average height, 5'3'', average weight, 125 pounds -- they made up for in spirit, he said. ``They were like regular soldiers, only better,'' said Hanley, 90, from his Mountain View home. ``They were a lot easier to handle than the average unit. They obeyed orders, and they always tried.'' At a 1945 White House ceremony honoring the 100th/442nd, President Truman commended the Nisei soldiers on their wartime accomplishments. ``You fought not only the enemy, you fought prejudice, and you have won.'' But that wasn't entirely true. Even during training, the Nisei were scrutinized and treated with suspicion. At Camp Shelby, the Army searched their mail, confiscated their diaries and kept files documenting their daily activities. As if the Nisei needed reminding, ``Remember Pearl Harbor'' was assigned as the official motto of the 100th Infantry Battalion. In the last days of April 1945, the 522nd was headed south through Germany, toward Hitler's headquarters in Berchtesgaden. A team of forward observers from the 522nd, including Oiye, had been assigned to scout out the territory. Near the resort town of Bad Tolz, they stopped their jeep when they noticed several oddly shaped mounds along the side of the road. With the butts of their rifles, they brushed away the snow. ``There were people underneath,'' said Oiye, a small, wiry man who still speaks with a soft Montana twang. ``Some of them had been shot, or had frozen to death. The others were almost skeletons -- folks who had been starved or beaten.'' The survivors were among more than 8,000 prisoners who had been forcibly marched from Dachau four days earlier. SS chief Heinrich Himmler had ordered the Jewish concentration camp prisoners to be taken to the Bavarian Alps and killed, to ``remove'' evidence of Hitler's genocidal activities. But as the Allied troops approached, the Germans dropped their guns and fled. Many of the prisoners who had fallen along the way had been shot. Those who survived the gunshots lay still in the snow, pretending to be dead. Others had simply collapsed from hunger and exhaustion. When the 522nd arrived, survivors were perplexed by the Japanese soldiers in American uniforms. The Nisei soldiers gave them food, medicine and bedding. Although Oiye's unit was ordered to move on, others stayed and set up temporary soup kitchens for the survivors. ``We didn't know who they were, or why they were there,'' Oiye recalled, his voice trailing off. ``It was pretty horrifying, and bewildering. And disgusting.'' Several leading Dachau historians and the U.S. Army have said the records do not show that the Nisei regiment was there. But photographs -- like the one George Oiye took with a camera he ``liberated'' from a dead German soldier -- prove otherwise. The photo shows Dachau subcamp prisoners giving the ``Heil Hitler'' salute to Nisei soldiers, assuming they belonged to the Japanese Imperial Army. After the war, many Nisei veterans attended universities and colleges under the GI Bill. Some, like U.S. Senator Daniel K. Inouye, returned to Hawaii and rose to prominent positions in business and politics. But many of the Nisei were disheartened to find that despite their wartime efforts, prejudice still thrived. After rejoining his family in Detroit, Shiro Takeshita moved back to the West Coast. In 1950, he and his new bride were looking at apartments in Alameda. At one building, the couple who managed the apartment peered at the Takeshitas from the window as they walked up to the door. ``It's been taken,'' the man said. But the Takeshitas knew that was impossible. They had called just moments earlier. Even in the years after the war, as anti-Japanese state and federal laws were gradually dismantled, Japanese Americans continued to feel the sharp sting of racism. Some Caucasian Americans, remembering Pearl Harbor, bore a deep hatred for anyone of Japanese ancestry. In the late 1980s, Nisei veterans led the campaign for redress that resulted in a formal apology and compensation from the U.S. government to Japanese Americans who were interned. In the living room of his home in the San Leandro hills, Takeshita admits he was disappointed at how little the racial climate changed in postwar America. Still, Takeshita said the decision to volunteer was unquestionably worthwhile. ``I think we were very successful, seeing the record of the 442nd,'' he said. ``As far as I was concerned, I was satisfied.'' |Sunday, September 24, 1995 · Page 4/Z1||© 1995 San Francisco Chronicle|

Are there any words to describe the diabolical evil of Islamic terrorists beheading Nick Berg? Can one possibly fathom the savage barbarism of slaughtering a human being at the neck like an animal? Can one comprehend humans acting like monstrous beasts, holding the severed head aloft as if it were a trophy? Or the way they proudly posted the videotape online for the entire world to see? And even more, all the while claiming to act in the name of God. Here is the first lesson of the murder of Nick Berg: Left to their own devices, people can come to justify anything. As the late Rabbi Yaakov Weinberg said: "Relative ethics are meaningless. They create an opportunity in which one does what he feels like doing, and then creates the justification for it... Hitler demonstrated that there is no action which a human being cannot justify, to himself and even to others." For those accustomed to a philosophy of "who is one person to say what's right for another?" the Islamic terrorists have a good argument. "We believe that God wants us to behead Americans on videotape. If you believe otherwise, it's one person's word against another." But Judaism subscribes to the principle of absolute truth. And the Torah, for the person committed to thoughtful study, teaches the guidelines of true good and evil. Islamic terror, despite the supposed "invocation of God," is pure evil. CLASH OF CULTURES The second lesson is that even when we must kill evil criminals or terrorists in order to bring greater good and peace to the world, we never do it with the total disregard for human dignity and life shown by the murderers of Nick Berg. In confronting evil, Jewish thought distinguishes between hating the perpetrators, and hating the evils committed. Do we hate the person, or the action? If we hate the person, then our response will be based primarily on personal revenge, whereas if we detest only the evil action, we will react with a strong desire to root out only the evil deeds. There is a world of difference between those who kill out of hatred, and those who kill out of necessity. Rabbi Chaim Brisker explained that these two types can be compared to a housewife and a cat. The housewife and the cat both want to rid the house of mice. But there is one crucial difference: the cat is happy to have a mouse to pursue and kill, whereas the housewife would prefer not to have any problem in the first place. The cat is happy to pursue and kill, whereas the housewife would prefer no problem in the first place. There may not be a physical or active difference between these two approaches on the ground. In both cases, great battles will need to be waged to fight the evil and sometimes wars and killings will be involved. But this differentiation of intent when fighting evil is immense. We must feel pained and distressed in our rooting out of evil and our punishing of perpetrators. We must not let our personal feelings of anger and fury dominate us. This is what is meant by: "When your enemy falls, do not rejoice; and when he stumbles, let your heart not be glad." (Proverbs 24:17; Avot 4:24) If we don't accomplish this, we risk killing and punishing for all the wrong reasons. We risk losing control of ourselves and fighting in ways that are completely personal, and not for the side of good at all. We risk slipping from good to evil. One of the tremendous lessons from America's war on terror is how deeply humane we are. Far from the incitement, demonization, hatred, and glorification of the killings of innocent civilians that plagues many Islamic societies, American policy is not to take pride or satisfaction in fighting or killing its enemies. And when some American soldiers do abuse and terribly mistreat their enemies, as has recently been discovered in Iraq, America bends over backwards to punish the perpetrators, in addition to apologizing and stating clearly that these soldiers' immoral behavior is an unacceptable and severe aberration. America's wars and violent struggles are always fought with goals of preventing future terror attacks and saving lives. This is in stark contrast with the culture of Islamic terror that targets civilians and glorifies their dastardly killings. We dare not forget the savagery of the enemy that is threatening the entire free world. These past two weeks have been an especially difficult time for the Jewish people. First there was the vicious murder of a pregnant mother and her four daughters in Gaza, as Palestinians emptied their guns point blank into each of them, including the 2-year-old still strapped to her car seat, and then added a bullet into the mother's belly, murdering her 8-month fetus as well. Then, Israeli soldiers out to destroy a weapons factory were killed when their vehicle was bombed in Gaza; Arabs then snatched body parts, parading the human remains through the streets of Gaza City, in front of reporters, and in a video of a soldier's head that was broadcast throughout the Arab world. Then, only two days later, the story was repeated as another Israeli vehicle was blown up in Gaza, killing five more Israeli soldiers. Then on Friday, two more soldiers were killed by Arab sniper fire. Something that was lost from the major headlines was that Nick Berg was Jewish. We do not know whether the murderers were aware of this since, unlike the murder of Daniel Pearl in 2001, the terrorists in the video did not make Berg mention that he was a Jew. Yet Berg did have an Israeli stamp in his passport, and has a Jewish-sounding last name. And then, buried amidst the thousands of news articles was this: Berg's father said his son was Jewish and had a fringed religious cloth with him "Berg's father said his son was Jewish and had a fringed religious cloth with him." Of course, we know that the 'fringed religious cloth' was tzitzit. The wearing of tzitzit is a positive commandment in the Torah. Apparently, Nick Berg was not only Jewish by birth but was moving closer to Jewish observance. Friends said he undertaken "intense study of the Bible." He most likely did not wear the tzitzit in public, which could be quite dangerous in an Arab country, but he must have worn them many times while he was in Iraq. Nick Berg may have been alone in a strange land, but he carried his Jewish identity with him. We mourn the tragic loss, and pray that evil be eradicated from our midst.

Several weeks ago I wrote a letter that mentioned the phrase, "beware the good Nazi" Its meaning is this. A person who believes they are part of a system that they feel will save them will allow that system to basically influence all their emotional and pragmatic thought process. Many Germans in the early 1930s would have never thought that within six years they would be reporting each other to the "brown shirts" or setting up the Jewish people as scapegoats for all their problems. There is always a false shepherd, a corrupt leadership that seeks to rule and they always seem to follow a set pattern. They pretend to be righteous. They pretend to be Patriotic. They offer to fix the economy. They create external and internal fear. But the most fearful thing they they accomplish is selling a society with little integrity or honor on the theory of moral relativism. Our strength becomes our weakness. To defeat the enemies of life we must become like the enemy. Honesty must be replaced by deceit. Dissent must be replaced by silence. The truthseekers must be treated with contempt. The actions of the government becomes the actions of society. We have a guideline that stops this but history shows we always deny its power. Pilate asked Jesus, "What is truth?" When man denies the moral absolute that is the teachings of the Bible he soon degenerates into the false belief that he controls his own destiny. That is Satan's greatest weapon. Let man think he does not need the saving grace of Christ. I'm a history major. History shows that empires will always fall, even those who start out with the moral imperative of faith in Christ. They soon forget him and follow their sin (humanism, moral relativism, corruption of Scripture). But those of faith have a clear hope. His kingdom is coming. Sin will be defeated. When that happens, truth, justice, and love will reign forever.

As Washington debates whether to cut off America’s $1.5 billion in annual assistance to Egypt, few countries are watching with more interest than Israel. On Monday the Tel Aviv newspaper Haaretz reported that Israeli officials have urged President Barack Obama to keep subsidizing Cairo despite the legal prohibition on U.S. aid to governments installed by military coup. That’s no surprise: “Israel has always been a very strong proponent of the assistance program,” says Frank Wisner, a former U.S. ambassador to Cairo. “It is in Israel’s interest that the U.S. maintain a very strong relationship with Egypt.” But understanding why that is goes to the heart of America’s relationship with Egypt–and why Obama is so reluctant to disrupt it. Israel is the prime reason why Egypt has for nearly 25 years been the second-largest recipient of U.S. foreign aid. (The top recipient is–you guessed it–Israel.) American largesse began flowing to Cairo in 1979, after Egypt’s then-president, Anwar Sadat, signed the September 1978 Camp David accords establishing peace between Egypt and Israel. That was a remarkable development, considering the two nations had conducted four armed conflicts in the first 25 years of Israel’s existence, and given the deep hostility within Egypt towards the Jewish state. With his country economically stagnant, however, Sadat saw the accords as a new hope for Egypt. They would reclaim the Sinai desert lost to Israel in 1967; end a constant state of war on its border; move Cairo from Moscow’s orbit into Washington’s; and help to advance the Palestinian cause. But Sadat’s people didn’t see the final product that way: “Peace with Israel had become a betrayal,” writes Steven A. Cook of the Council on Foreign Relations in his 2011 book The Struggle for Egypt. Indeed, signing the American-brokered peace deal would cost Sadat his life when an Islamist army soldier gunned him down as he reviewed a military parade on October 6, 1981. But the peace deal survived the murder of the man who sealed it. And so did the generous American aid that soon began as a result of the accords (in what Cook, via email, calls “an informal payoff”). That aid has actually grown less generous, however. Since 1998, Congress has cut non-military assistance to Egypt from $815 million to $250 million. Meanwhile the $1.3 billion in military funds that Washington grants Cairo has not increased in 30 years; its inflation-adjusted value has dropped by more than half. That still allows Egypt to purchase state of the art equipment, largely consisting of M-1 Abrams tanks and F-16 fighter jets. But thanks to a lack of trained personnel, not to mention peace on its borders, “most of the time these tanks and aircraft are just gathering dust,” says Tarek Radwan of the Rafik Hariri Center for the Middle East at the Atlantic Council. (On Wednesday Reuters reported that the U.S. will allow the delivery to Egypt of four already-purchased F-16s.) More important, then, is the symbolic goodwill and very tangible direct relations with the Egyptian army that money purchases. That’s in the interest of Washington officials who want influence within the Arab world’s most populous country. And it’s most welcome in Israel, which, far from fearing Egypt’s armed forces, sees them as a buffer against extremists who might prefer a return to hostilities. “Israel sees the Egyptian military as a pro-peace lobby inside the Egyptian political system,” says David Makovsky, a senior fellow at the Washington Institute for Near East Policy. The peace deal, and Washington’s influence over Egypt, helps Israel in other ways. Egyptian forces secure Egypt’s border with Israeli in the Sinai, as well as the nearby border with Gaza, likely preventing terrorist attacks on Israel from the area. Makovsky also notes Egypt’s influence with Palestinian leaders. While its ousted president, Mohamed Morsi, tilted towards the radicals of Hamas, Egypt’s military and its political allies are closer to the moderate Palestinian president, Mahmoud Abbas, who was quick to “congratulate the Egyptian leadership in this transitional phase of its history.” No one thinks a cutoff of American aid would lead to another war between Israel and Egypt. Anti-Semitism is rampant in Egypt, and Israeli diplomats live and work under tight security. But a pragmatic peace endures: Makovsky recalls being in Cairo with then-Israeli Prime Minister Yitzhak Rabin and hearing Sadat’s successor, Hosni Mubarak, declare that war with Israel knocks out a generation of economic development for Egypt. “The U.S. and Israel don’t want wars,” Makovsky says. “Egypt doesn’t want war. Everybody’s happy. There’s no incentive for anybody to change that.” Even Morsi, who once urged Egyptians “to nurse our children and grandchildren on hatred towards those Zionists and Jews, and all those who support them,” didn’t try to end peace with Israel.

The following is from a work-in-progress called "A Brief History of Islam" which is basically a book report on scholar Reza Aslan's book No god but God: The Origins, Evolution, and Future of Islam, which is an awesome and eye-opening book. 622 C.E. is “Year One” on the Islamic calendar. That was the year Muhammad led his small community of followers out of Mecca on the great “Hijra” (or, migration) to the city that would become known as Medina, the City of the Prophet. It was in Medina that this relatively small and powerless community would grow into a massive religious movement. But in 622, Medina was called Yathrib, and Muhammad’s community was small and vulnerable. They numbered around 100 followers, barely enough to qualify as a clan. Yathrib wasn’t even really a city. Rather, it was a “loose federation of villages inhabited by farmers and orchardists.” Most of the arable land was owned by Jewish clans, and their main crop was dates. Muhammad was able to purchase a small plot of land in Yathrib, where he and his followers built what might be called the fist “mosque” - a modest wood and mud structure. Today it is known as the Quba Mosque, the oldest mosque in the world. The main reason Muhammad chose Yathrib for his followers new home was because he’d been invited by a tribe called the Khazraj, who were in the midst of a dispute with another clan called the Aws. The Khazraj invited Muhammad to act as a “hakam” (or, arbiter) between these two tribes, a function which earned him great respect. What was unique about the new community Muhammad formed in Yahrib? Without the persecution of the powerful Quraysh tribe, the prophet was able to institute the sweeping religious and social reforms that had earned him so much disdain in Mecca. Conrary to the tribal ethic of the day, Muhammad allowed anyone to join his new community, regardless of ethnicity, culture, race, or kinship. Justice was administered using the same method virtually all peoples used at the time—the Law of Retibution, which stated that an offense was punishable by the same offense. However, contrary to the custom of the time, Muhammad urged his followers to temper this “justice” with forgiveness. Muhammad strove to create the egalitarian ideal that was absent in Mecca. Every member of the community had equal worth. He outlawed the predatory lending practices that had created the economic inequality in Mecca. He also abolished taxes and interest. He created a kind of welfare fund called takat, which redistributed funds among the neediest members of the community. Contrary to stereotypes, Muhammad’s early community was characterized by a level of gender equality unheard of at that time and place. Women were no longer to be regarded as property. He also instituted property and inheritance rights for women, limited how many wives men could have, and gave women the right to divorce their husbands. As was practiced virtually everywhere in the 7th century, polygamy was permitted, but it was often seen as a way to form political and clan alliances. What was most shocking, in the context of 7th century Arabia, about Muhammad was not the fact that he took several wives in Yathrib (all tribal leaders did that) but the fact that, prior to that, he lived for 25 years in a monogamous relationship, with Khadija, a woman who was his equal in terms of wealth and power. That was virtually unheard of at the time. Again, contrary to stereotypes, Muhammad was a real “progressive” in the context of his culture and time period. |The Quba Mosque today (in Medina, Saudi Arabia)|

The title "Ancient of Days" has been used as a source of inspiration in art and music, denoting the creator's aspects of eternity combined with perfection. William Blake's watercolour relief etching entitled "The Ancient of Days" is one such example. There are several biblical references for this term, including: 9 "As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire. 10 A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before him; the court sat in judgment, and the books were opened.This term appears three times in the book of Daniel (7:9, 13, 22), and is used in the sense of God being eternal. —Daniel 7:8-10 ESV) The most powerful effect of this particular Name of God stems from the Jewish mystical book the Zohar, the seminal document of Kabbalah that stems from 13th century Spain. In the Kaballah there is mention of the Ancient of Ancients, also interpreted as En Sof or the unmanifested God. The Ancient of Days is the maifestation of the Ancient of Ancients in space and time. The Kaballah goes into great detail describing the White Head of God and ultimately the emanation of its personality or attributes.

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Holy Days take away our Christian Liberty Proved Out of the Gospel Copyright © 1998 Naphtali Press The following are chapters and sections taken from George Gillespie, A Dispute Against the English Popish Ceremonies Obtruded on the Church of Scotland, ed. Christopher Coldwell (Dallas TX: Naphtali Press, 1993). All page references to EPC will be to that edition. One can find these sections in older editions by following the part, chapter, and section designations (e.g. 1.1.1). EPC 1.8, pp. 37-45. That Festival Days Take Away Our Christian Liberty, Proved Out Of The Gospel. My second argument whereby I prove that the imposing of the observation of holidays bereaves us of our liberty, I take out of two places of the Apostle; the one, Gal. 4:10, where he finds fault with the Galatians for observing of days, and gives them two reasons against them; the one (v. 3), They were a yoke of bondage which neither they nor their fathers were able to bear; another (v. 9), They were weak and beggarly rudiments, not beseeming the Christian church, which is liberated from the pedagogical instruction of the ceremonial law. The other place is Col. 2:16, where the Apostle will have the Colossians not to suffer themselves to be judged by any man in respect of an holiday, i. e. to be condemned for not observing a holiday, for to condemn here means to accuse a party of guilt;1 and the meaning is, suffer not yourselves to be condemned by those false apostles, or by any mortal man in the cause of meat, that is, for meat or drink taken, or for any holiday, or any part of an holiday neglected.2 Two other reasons the Apostle gives in this place against festival days; one (v. 17), What should we do with the shadow, when we have the body? Another (v. 20), Why should we be subject to human ordinances, since through Christ we are dead to them, and have nothing ado with them? Now, by the same reasons are all holidays to be condemned, as taking away Christian liberty; and so, that which the Apostle says does militate as well against them as against any other holidays. For whereas it might be thought that the Apostle does not condemn all holidays, because both he permits others to observe days (Rom. 14:5), and he himself also did observe one of the Jewish feasts (Acts 18:21), it is easily answered, that our holidays have no warrant from these places, except our opposites will say that they esteem their festival days holier than other days, and that they observe the Jewish festivities, neither of which they do acknowledge; and if they did, yet they must consider, that that which the Apostle either said or did here[about], is to be expounded and understood of bearing with the weak Jews, whom he permitted to esteem one day above another, and for whose cause he did, in his own practice, thus far apply himself to their infirmity at that time when they could not possibly be as yet fully and thoroughly instructed concerning Christian liberty, and the abrogation of the ceremonial law, because the gospel was as yet not fully propagated; and when the Mosaical rites were like a dead man not yet buried, as Augustine’s simile runs. So that all this can make nothing for holidays after the full promulgation of the gospel, and after that the Jewish ceremonies are not only dead, but also buried, and so deadly to be used by us. Hence it is, that the Apostle will not bear with the observation of days in Christian churches who have known God, as he speaks. The defenders of holidays answer to these places, which we allege against them, that the Apostle condemns the observation of Judaical days, not of ecclesiastical days, which the church institutes for order and policy; which evasion Bishop Lindsey follows so hard, that he sticks not to hold, that all the days whereof the Apostle condemns the observation were Judaical days prescribed in the ceremonial law, etc.3 And this he is not contented to maintain himself, but he will needs father it upon his antagonist by such logic, forsooth, as can infer quidlibet ex quolibet [everything from anything]. The Apostle comports [tolerates] with the observation of days in the weak Jews, who understood not the fulness of the Christian liberty, especially since those days, having had the honor to be once appointed by God himself, were to be honorably buried; but the same Apostle reproves the Galatians who had attained to this liberty, and had once left off the observation of days. What ground of consequence can warrant such an illation [deduction] from these premises as this which the Bishop forms? namely, that all the days whereof the Apostle condemned the observation were Judaical days, etc. Now, for confutation of this forged exposition of those places of the Apostle, we say: 1. If all the days whereof the Apostle condemned the observation were Judaical days prescribed in the ceremonial law, then do our divines falsely interpret the Apostle’s words against popish holidays; and the Papists do truly allege that their holidays are not condemned by the Apostle. The Rhemists affirm that the Apostle condemns only Jewish days,4 but not Christian days, and that we do falsely interpret his words against their holidays.5 Cartwright answers them, that if Paul condemned the observing of feasts which God himself instituted, then much more does he condemn the observation of feasts of man’s devising.6 So Bellarmine alleges, that the Apostle speaks there only of Jewish feast days.7 Hospinian, answering him, will have the Apostle’s words to condemn the Christian feasts more than the Judaical.8 Conradus Vorstius rejects this position, The Apostle teaches that except for the Jewish, no division of days was supported in the N. T., as a popish error.9 2. If the Apostle means only of Judaical days, either he condemns the observing of their days materialiter [materially], or formaliter [formally], i. e. either he condemns the observation of the same feasts which the Jews observed, or the observing of them with such a meaning, after such a manner, and for such an end as the Jews did. The former our opposites dare not hold, for then they should grant that he condemns their own Easter and Pentecost, because these two feasts were observed by the Jews. Nor yet can they hold them at the latter, for he condemns that observation of days which had crept into the church of Galatia, which was not Jewish, nor typical, seeing the Galatians, believing that Christ was already come, could not keep them as figures of his coming as the Jews did, but rather as memorials that he was already come, says Cartwright.10 1. If the Apostle’s reasons wherewith he impugns the observation of days holds good against our holidays so well as against the Jewish or popish days, then does he condemn those, no less these. But the Apostle’s reasons agree to our holidays. For (1.), According to that reason, Gal. 4:3, they bring us under a yoke of bondage. Augustine, complaining of some ceremonies wherewith the church in his time was burdened, thought it altogether best that they should be cut off, Even if they may not seem inimical to the faith, since they press slavish burdens on the religion Christ willed to be a free one.11 Yea, he thought this yoke of servitude greater bondage, and less tolerable than the servility of the Jews, because they were subject to the burdens of the law of God, and not to the presumptions of men. The yoke of bondage of Christians, in respect of feasts, is heavier than the yoke of the Jews, not only for the multitude of them, but because the feast days of Christians were established by men only, but those of the Jews by God, says Hospinian.12 Have not we then reason to exclaim against our holidays, as a yoke of bondage, heavier than that of the Jews, for that our holidays are men’s inventions, and so were not theirs? (2.) The other reason, Gal. 4:9, holds as good against our holidays. They are rudimentary and pedagogical elements, which beseem not the Christian church, for as touching that which Tilen objects, that many in the church of the New Testament are still babes to be fed with milk,13 it makes as much against the Apostle as against us. For by this reason he may as well throw back the Apostle’s ground of condemning holidays among the Galatians, and say, because many of the Galatians were babes, therefore they had the more need of those elements and rudiments. The Apostle (Gal. 4:3) compares the church of the Old Testament to an infant and insinuates that, in the days of the New Testament, the infancy of the church has taken an end. And whereas it might be objected that in the church of the New Testament there are many babes, and that the Apostle himself speaks of the Corinthians and Hebrews as babes, it is answered by Paræus, What is said here must be understood as concerning not a few persons, but the condition of the whole church.14 There were also some in the church of the Old Testament, adulti fide heræs [heroes matured by faith]; but in respect of the state of the whole church, he who is least in the kingdom of God, is greater than John Baptist (Luke 7:28). The Law, says Beza, is called an element, since just as God taught his church with these first principles, afterward from a full horn he poured out the Holy Spirit in the time of the gospel.15 (3.) That reason also taken from the opposition of the shadow and the body (Col. 2:17) militates against our holidays; for the Apostle there speaks in the present time [ esti skia – it is a shadow], whereas the Judaical rites were abolished, whereupon Zanchius notes, that the Apostle does not so much speak of things by-past, as of the very nature of all rites, Therefore defining those very rituals in themselves, he said they were nothing other than a shadow.16 If all rites, then our holidays, among the rest, serve only to adumbrate [prefigure] and shadow forth something, and by consequence are unprofitable and idle, when the substance itself is clearly set before us. (4.) That reason, Col. 2:20, does no less irresistibly infringe the ordinances about our holidays than about the Jewish; for if men’s ordinances, about things once appointed by God himself, ought not to be obeyed, how much less should the precepts of men be received about such things in religion as never had this honor to be God’s ordinances, when their mere authority limits or astricts [binds] us in things which God has made lawful or free to us. Thus we see how the Apostle’s reasons hold good against our holidays; let us see next what respects of difference the Bishop can imagine to evidence wherefore the Judaical days may be thought condemned by the Apostle, and not ours. He devises a double respect; and first he tells us, that the Jewish observation of days was to a typical use.17 And whereas it is objected by us, that the converted Jews did not observe them as shadows of things to come, because then they had denied Christ, he answers thus: Howbeit the converted Jews did not observe the Jewish days as shadows of things to come, yet they might have observed them as memorials of by-past temporal and typical benefits, and for present temporal blessings, as the benefit of their delivery out of Egypt, and of the fruits of the earth, which use was also typical. ANSWER. 1. This is his own conjecture only, therefore he himself propounds it doubtfully, for he dare not say, they did observe them as memorials, etc., but, they might have observed; to which guessing, if I reply, they might also not have observed them as memorials of those by-past or present benefits, we say as much against him, and as truly, as he has said against us. 2. His form of reasoning is very uncouth, for to prove that the observation of days by the converted Jews was to a typical use, he alleges, that they might have observed, etc. Thus proving a position by a supposition. O brave! 3. There is no sense in his conjecture, for he yields that they did not observe those days as shadows of things to come, and yet he says, they might have observed them as memorials of by-past typical benefits. Now they could not observe those days as memorials of types, except they observed them also as shadowing forth the antitypes. Pentecost, says Davenant, and that celebration of when the law was given, it foreshadowed the sending of the Holy Spirit, and the writing by that same Spirit of the law on the tablets of hearts. The feast of Tabernacles sketched out the wandering of a righteous man in this desert of a world toward the heavenly country, etc.18 So that the feast of Pentecost, if it had been observed as a memorial of the promulgation of the law, could not but shadow forth the sending of the Holy Spirit into our hearts, to write the law in them. And the feast of tabernacles, if it had been observed as a memorial of the benefits which God bestowed on his people in the wilderness, could not but shadow out God’s conducting of his children, through the course of their pilgrimage in this world, to the heavenly Canaan. 4. If feasts which were memorials of temporal benefits were for this reason mystical, then he must grant against himself that, much more, are our feasts mystical, which are memorials of spiritual benefits, and consecrated to be holy signs and symbols, for making us call to mind the mysteries of our redemption. 5. Before this dispute takes an end, we shall see out of the best learned among our opposites, that they observe the holidays as mystical,19 and more mystical than the Bishop here describes the Jewish days to have been, and so we shall see the falsehood of that pretense, that they are observed only for order and policy, and not for mystery. 6. If we would know the true reason which made the converted Jews to observe those days, it was not any mystical use but that which made them think themselves obliged to other Mosaical rites; even propter auctoritatem legis [even on account of the authority of the law], says Junius;20 for albeit they could not be ignorant that these rites were shadows of things to come, and that the body was of Christ, in whom and in the virtue of whose death they did stablish their faith, yet they did not at first understand how such things as were once appointed by God himself, and given to his people as ordinances to be kept by him throughout their generations, could be altogether abolished; and for this cause, though they did condescend to a change of the use and signification of those ceremonies, as being no more typical of the kingdom of Christ, which they believed to be already come, yet still they held themselves bound to the use of the things themselves as things commanded by God. This much may be collected from Acts 15:21, where James gives a reason wherefore it was expedient that the Gentiles should observe some of the Jewish rites for a time, as Calvin,21 Beza,22 and Junius,23 expound the place. His reason is because the Jews, being so long accustomed with the hearing of the law of Moses, and such as did preach the same, could not be made at first to understand how the ordinances which God gave to his people by the hand of Moses might be cast off and not regarded, which imports as much as I say, namely, that the reason wherefore the converted Jews were so apt to be scandalized by such as cared not for the ceremonial law, and held themselves obliged to observe the same, was because they saw not how they could be exempted from the ordinances and statutes of the law of Moses, with which they had been educated and accustomed. Rests the second respect of difference given by the Bishop: Further (he says), they did observe them with opinion of necessity, as things instituted by God for his worship and their salvation, which sort of observation was legal.24 ANSWER. 1. Be it so; he cannot hereupon infer, that the Apostle does only condemn the observation of Judaical days, for he sees nothing of observing days with opinion of necessity, but simply and absolutely he condemns the observing of days, and his reasons reflex on our holidays, as well as the Jewish. 2. Their opinion of necessity he either refers to the institution which these days once had from God, or else to the use which, at that time, they had for God’s worship and their salvation. That they observed them with opinion of necessity, as things which had been instituted by God, it is most likely; but that they observed them with opinion of necessity, as things necessary for God’s worship and their salvation, is more than can be made good. It is more probably that they observed them merely and simply for that they had the honor to be instituted by God in his law. For to say that they observed them to the same use and end for which God did institute them is false, because then they had observed them as types and shadows of the coming of Christ, and so had denied Christ. 3. If the Apostle condemns the observing of days instituted by God, with opinion of necessity, much more does he condemn the observing of days instituted by men with such an opinion. And such is the observation of days urged upon us. Though the Bishop pretends that the observing of our holidays is not imposed with opinion of necessity, shall we therefore think it is so? Nay, Papists do also pretend that the observation of their ceremonies is not necessary,25 nor the neglecting of them a mortal sin. I have proved heretofore, out of their opposites’ own words, that the ceremonies in question (and, by consequence holidays among the rest) are urged upon us with opinion of necessity, and as their words, so their works bewray [reveal] them, for they urge the ceremonies with so exorbitant vehemency, and punish refusers with so excessive severity, as if they were the weightiest matters of the law of God. Yet they would have us believe, that they have but sober and mean thoughts of these matters, as of circumstances determined for order and policy only. Just like a man who casts firebrands and arrows, and yet says, “Am not I in sport?” (Prov. 26:18, 19). They will tell us that they urge not the ceremonies as necessary in themselves, but only as necessary in respect of the church’s determination, and because of the necessity of obeying those who are set over us. But, I pray, is not this as much as the Rhemists say,26who place the necessity of their rites and observances, not in the nature of the things themselves, but in the church’s precept? - Calvin, Comm. in illum locum. Judicare hic significat culpæ reum facere. [↩] - Zanch., Comm. ibid. [↩] - Proc. in Perth Assembly, part 3, p. 43. [↩] - Annot. on Col. 2:16. [↩] - Annot. on Gal. 4:10. [↩] - Annot., ibid. [↩] - De Cultus Sanctorum, cap. 10. loqui ibi Apostolum de judæorum tantum festis. [↩] - De Orig. Fest. Christ., cap. 2. [↩] - De Templ. et Fest. in Enchyrid. contr. inter Evang. et Pontif. Apostolus non nisi judaicum discrimen dierum in N. T. sublatum esse docet. [↩] - Ubi supra. [↩] - Epist. 118, ad Januar.Etiamsi fidei non videantur adversari, quia religionem quam Christus liberam esse voluit, servilibus oneribus premunt. [↩] - De Orig. Fest. Christ., cap. 2. Christian-orum festa, ab hominibus tantum, judæorum vero a Deo fuerint instituta. [↩] - Paren. ad Scot. cap. 16, pp. 66. [↩] - Comm. in illum locum. Non de paucis personis, sed de statu totius ecclesiæ intelligendum est quod hic dicitur. [↩] - Annot. in Gal. 4:3. Lex, saith Beza, vocatur elementa, quia illis velut rudimentis, Deus ecclesiam suam erudivit, postea pleno cornu effudit Spiritum Sanctum tempore evangelii. [↩] - Comm. in illum locum. Definiens ergo ipsos ritus in sese, dixit eos nil aliud esse quam umbram. [↩] - Ubi supra, p. 40. [↩] - Comm. in Col. 2:17. et illa legis datæ celebratio. Spiritus Sancti mssionem, et legis in tabulis cordium per eundem Spiritum inscriptionem, adumbravit. Scenopegiæ festum peregrinationem hominis pii per hoc mundi desertum ad cælestem patriam delineabat, etc. [↩] - Infra., part 3, in the arg. of Superstition. [↩] - Anim. in Bell., cont. 3, lib. 4, cap. 16, n. 20. [↩] - Comm. in illum locum. [↩] - Annot., ib. [↩] - Anim. ad Bell., contr. 3, lib 4, cp. 16, n 32. [↩] - Ubi supra. [↩] - Bell., de Euch., lib. 6, cap. 13. [↩] - Annot. on Matt. 6:15, sect 5. [↩]

Himalaya: Listen. Learn. Grow. News with the Kids In light of the rash of bomb threats against Jewish community centers across the country and the 170+ tombstones knocked over at a Jewish cemetery in a St. Louis suburb (which the police are not calling a hate crime), the Tween and I talk about what exactly is a hate crime. We also delve into the meaning of the word prejudice and, to lighten the mood, terrible jokes. As Daughter put it, "This will be so offensive to blondes, though." We did talk about felonies and misdemeanors, too. For the record, there are various state and federal laws about hate crimes. That part had to be cut because of the dog's jangling collar in the background combined with the sound of family members opening and closing the fridge repeatedly in hopes that something other than spinach & cheese ravioli leftovers would magically appear on the shelves.

RelicRadio.com presents tales of the strange and bizarre, the weird and the wicked. Stories not necessarily of the supernatural, but of the unnatural. Join us for Strange Tales, featuring radio drama at its most mysterious and unusual. Abnormal old time radio! Audio features and interviews dedicated to the world of amateur radio from the folks at TX Factor Azeroth Public Radio is a celebration of the World of Warcraft and all of its community. Join Koltrane and Shoeboots on an adventure through our favorite game in the form of story, news, comedy and more! This is a place to relax, kick back, and get immersed! Live from the Pig & Whistle Tavern in Stormwind! It’s Azeroth Public Radio! This is the latest news in English from NHK WORLD RADIO JAPAN. This service is daily updated. For more information, please go to https://www3.nhk.or.jp/nhkworld/. The World and Everything in It is an Apple Podcasts top 100 News program delivering essential headlines, field reporting, interviews, and expert analysis. Find original coverage you can't get elsewhere, such as a weekly overview of every Supreme Court case, biblical cultural analysis, and key international stories. This podcast is a product of listener-supported WORLD Radio, which provides sound journalism grounded in God's Word. This future-gazing series examines an assortment of speculative scenarios, what-if conjectures and provocative prophecies. Not all of them will come to pass, but thinking about possible futures can help us understand the present, and catch glimpses of the world ahead. The Instance: Weekly radio for fans and lovers of World of Warcraft and all things Blizzard. We don't take sides, we don't whine, we just give you the facts, news and tips that you want and need for your favorite online addictions. Come meet us at the stone for another Instance! English-language radio station in Paris, France The latest news from home and abroad, with a close eye on Northeast Asia and the Korean Peninsula in particular Journey with Judy through time in her chronological Radio appearances. Software Engineering Radio is a podcast targeted at the professional software developer. The goal is to be a lasting educational resource, not a newscast. SE Radio covers all topics software engineering. Episodes are either tutorials on a specific topic, or an interview with a well-known character from the software engineering world. All SE Radio episodes are original content — we do not record conferences or talks given in other venues. Each episode comprises two speakers to ensure a lively ... In depth reporting, intelligent analysis and major breaking news from a global perspective World Ocean Radio is a weekly series of five-minute audio essays on a wide range of ocean topics. Available for syndicated use at no cost by college and community radio stations worldwide. Old Time Radio Network Mystery Stories. Its a fogy night, a perfect night for a mystery. The unknown, your enter fears and those unexplained noises all make Mystery Stories come alive in those chilling tales as told by early radio. Join us each week as listen to tales of mystery. The World Today is a comprehensive current affairs program which backgrounds, analyses, interprets and encourages debate on events and issues of interest and importance to all Australians. With unparalleled resources, World News Tonight with David Muir provides the latest information and analysis of major events from around the country and the world. Hosted by Warren Smith, Listening In is a weekly, half-hour program that takes interviews beyond talking points. Featuring in-depth discussions with musicians and thought leaders, the show adds candor to personal perspectives. 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Visit us at www.sustainableworldradio.com The world’s first streamed gardening radio station providing advice, interviews and music for all gardeners anywhere. — COMMERCIAL FREE FEED — Extraordinary first person stories from around the world WRS is the only mainstream English-language radio station in Switzerland. Listen on DAB+ and, of course, for listeners further afield- on mobile apps, internet radio and at www.worldradio.ch Feed for the Amazing World of Radio podcast. Weekly English Shortwave DX Radio Program -Adventist World Radio Burmese / မြန်မာစကား radio program for Myanmar provided by Adventist World Radio Our editors and correspondents give their authoritative take on the markets, the economy and the world of business. Published every Tuesday on Economist Radio. In a world marked by wicked social problems, The Minefield helps you negotiate the ethical dilemmas, contradictory claims and unacknowledged complicities of modern life. Milk Street Radio travels the world to discover how food and cooking are changing lives and cultures, from $13,500 melons in Japan and computer-generated cookie recipes to the home cooking of Ina Garten and Egyptian fast food in Berlin. Starting in the wonderful hobby of Amateur or HAM Radio can be daunting and challenging but can be very rewarding. Every week I look at a different aspect of the hobby, how you might fit in and get the very best from the 1000 hobbies that Amateur Radio represents. Note that this podcast started in 2011 as "What use is an F-call?". A weekly podcast of the most incredible fusion of world music and beats. Exploring the underground genres of modern dance music with the ancient sounds of the world. This is music you will not hear anywhere else! An antidote to today’s frenzied world. Step back, let go, immerse yourself: it’s time to go slow.A lo-fi celebration of pure sound. Sara A. Carter is an award-winning investigative reporter who is taking back the story. Each week, Carter shares her unique perspective as a mom, a wife to a wounded war hero, and a reporter who’s told stories from the darkest corners of the world. Join her as she takes you on a journey taking listeners inside exclusive stories and interviews you won’t hear anywhere else. This is where the story begins. Radio Atlas is an English-language home for subtitled audio from around the world. A place to hear inventive documentaries, dramas and works of sound art that have been made in languages you don’t necessarily speak. Hmong radio program for Laos, Thailand, China and Vietnam from Adventist World Radio This is the latest news in Spanish from NHK WORLD RADIO JAPAN. This service is daily updated. For more information, please go to https://www3.nhk.or.jp/nhkworld/. Reaching East Texas… and the World! Season 3 introduces the latest and most loved K-pop tracks of a variety of different genres. Specialized guests will also join in to entertain our listeners all over the world with K-pop and K-culture knowledge. Tune in and enjoy the best selection of the hottest K-pop!! Hosted by Steve Hill and Sara Sinclair, PDGA Radio features weekly discussion of events, player interviews, and any other happenings in the professional disc golf world. World Lutheran News Digest is an audio news magazine bringing you a look at significant events in worldwide Lutheranism. Join K-Pop Diva Lena Park for two fine hours every weekday. She’ll play your request songs and read your messages. Expect great music, interesting guests and generally a feel-good experience. Award winning Amateur Radio show featuring guests from around the world. Ham radio, news, new products, discussions, hamfests, and more. This podcast is the audio version of our live Ham Radio video show on Tues nights on W5KUB.COM at 8:00 PM Central Radiolab is one of the most beloved podcasts and public radio shows in the world. The show is known for its deep-dive journalism and innovative sound design. Created in 2002 by host Jad Abumrad, the program began as an exploration of scientific inquiry. Over the years it has evolved to become a platform for long-form journalism and storytelling. Radiolab is co-hosted by Lulu Miller and Latif Nasser. Circoloco Radio - Bringing you new mixes from the best DJs in the world. NHK WORLD RADIO JAPAN - English News at 23:00 (JST), October 28By NHK (Japan Broadcasting Corporation) Swiss singer-songwriter Claudia Balla has released her brand new country-pop EP 'Fix You'‘Fix You’ delivers a strong message about the pitfalls of love and the spectrum of human emotion. The EP showcases four beautiful and profound tracks which each have their own unique charm and leave you feeling empowered.Claudia joins Katt on the Mid Morning Mi… Korea24 – 2020.10.28. (Wednesday) - News Briefing: President Moon Jae-in delivered a budget speech at the National Assembly, urging bipartisan support on various issues from reviving the South Korea economy, to the formation of the new Corruption Investigation Office. (Sam Len) - In-Depth News Analysis: With the US Presidential Election less than a… Last updated : 2020.10.28 The latest news from home and abroad, with a close eye on Northeast Asia and the Korean Peninsula in particularBy KBS WORLD Radio Service NHK WORLD RADIO JAPAN - Spanish News at 13:00 (JST), October 28By NHK (Japan Broadcasting Corporation) Last updated : 2020.10.27 Season 3 introduces the latest and most loved K-pop tracks of a variety of different genres. Specialized guests will also join in to entertain our listeners all over the world with K-pop and K-culture knowledge. Tune in and enjoy the best selection of the hottest K-pop!!By KBS WORLD Radio Service Last updated : 2020.10.27 Join K-Pop Diva Lena Park for two fine hours every weekday. She’ll play your request songs and read your messages. Expect great music, interesting guests and generally a feel-good experience.By KBS WORLD Radio Service This week on World Ocean Radio: part eleven of the multi-part BLUEprint series. As we launch headlong into a new phase in the series we'll begin to present ideas for a new foundation built on fresh aspirations and new premises. This week we lay out a blueprint for the future, with the intent to realize equity through a vision for solutions and for … What are the prospects for coronavirus vaccines and the challenges involved in rolling them out around the world in 2021? The Economist's health policy editor explains what regulatory and logistical obstacles must be overcome as vaccines move from the laboratory to the clinic. And the CEO of Gavi, the vaccine alliance, explores how political and ec… World Crisis Radio with Webster G. Tarpley Katie is thrilled to talk with Wafa, a Baghdad born Londoner in Paris. Wafa speaks about the nuances of identity, the thorny question “where are you from?”, and her work advocating for human rights. She has even started her own blog, Cups and Dishes, to create positive change and understanding through delicious recipes. Read her blog here: https://… Episode 158: Longtime organic farmer Mark Sturges believes that when we create a better habitat for beneficial insects, we create a better habitat for ourselves. Mark is a master compost maker whose compost is filled with life. When Mark creates compost, he encourages the "whole neighborhood" to move in. The cast of characters in Mark's neighborhoo… Life, family and religious freedom are all issues in the upcoming election. Focus on the Family Vice President Tim Goeglein and host Kip Allen discuss this on World Lutheran News Digest. A “folk-contata” capturing the national reaction to the assassination of President Lincoln. Original Air Date: March 21, 1944By Amazing World of Radio COVID-19 cases rise in 45 states while deaths rise in 30 states; Fast-moving Hurricane Zeta slams the Gulf Coast; Midwestern farmers consider their vote this year.By ABC News How do different cultures celebrate Halloween? What does celebrating this holiday really mean? And who was the Jewish Mafia Man? Find out in this episode of Topic Paranormal!By AstroNet Radio In a taste of what's to come during the pandemic, ANZ Bank's profit dives as tens of thousands show debt distress. Что такое иммуностимуляторы и иммуномодуляторы? Причиняют они больший вред или влияют положительно? Как повысить иммунитет с помощью иммуностимуляторов? Можно ли заниматься самолечением в этом случае? Отвечает доктор медицинских наук, врач-эндокринBy Adventist World Radio In depth reporting, intelligent analysis and breaking news from a global perspectiveBy BBC Radio 4 ဘုရားသခင်၏အစီအစဥ်ကိုသိပါ။မိသားစုအကြောင်းအရာ-ကလေးများကိုကာကွယ်သောကောင်းကန်တမန်။ဝိညာဥ်တော်စာပေ။ဓမ္မသီချင်း။တရားဒေသနာ။By Adventist World Radio Tonight Katie talks with Rich W2VU of CQ to get a look into next months magazine. Alan talks about swr in TekTips, Martin Jue, Tom and Glen Popiel join in the discussion.By Tom Medlin We try and simulate what panicked listeners may have heard in 1938. For the Stereo version where you the listener have control go to our Jack Benny Show OTR Podcast. John Shepherd is a self-taught electronics whizz. From a young age he was fascinated by science and electricity. He'd spend his days collecting discarded radio and tv sets and re-fashioning them into new devices. He used his skills for an unsual pursuit - he wanted to reach out to potential extra-terrestrial life. This was the 60s, the space race w… On Washington Wednesday, Mary Reichard talks to professor Mark Caleb Smith about this year’s unusual presidential campaign and its potential to set new trends; on World Tour, Onize Ohikere reports on international news; and Sarah Schweinsberg talks to young farmers cultivating a following on social media. Plus: commentary from Joel Belz, and the We… The latest episode of GenerAsian Radio is available on this platform. Featuring music from around the planet, plus interviews and global culture information. This podcast that explores the beauty and connectedness of musical cultures from every part of the globe and their dancefloorsThis world music radio show features such artists AkizzBeatzz, Mos… More than 69 million Americans have already voted in the 2020 election, with the presidential election just a week away. President Trump campaigns in three battleground states, while Democratic Joe Biden campaigns in Georgia, a state Democrats haven't won since Bill Clinton. Authorities in several states urging voters who received a mail-in ballot … စကားပြောများလျှင်အမှားပါတတ်သည်။ဗဟုသုတ-သင့်ကလေးကိုဆေးတိုက်လွယ်ကူစေရန်။ဝိညာဥ်တော်စာပေ။ဓမ္မသီချင်း။တရားဒေသနာ။By Adventist World Radio Что такое иммунодефицит? Какими заболеваниями чаще всего вызывается иммунодефицит? Отвечает доктор медицинских наук, врач-эндокринолог Леонид Пинский.By Adventist World Radio The World Today is a comprehensive current affairs program It is the nature of technology to insinuate itself into our daily lives, and to convince us that it is both benevolent by design and utterly indispensable. Little wonder that we have invited digital domestic assistants into our homes and lives at an alarming rate – but at what cost? Orson didn't do his commentary this week, so we thought with it getting close to Halloween and all that we would bring you the complete Welles meets Wells the full 24 minute version of the great interview with Orson Welles and H.G. Wells! We start our fall season of Movie Detectives since you folks enjoyed it so much this summer! In depth reporting, intelligent analysis and breaking news from a global perspectiveBy BBC Radio 4 As the covid-19 pandemic continues, disparities in the prospects of economies, industries and businesses are increasing. Host Rachana Shanbhogue and Henry Curr, our economics editor, investigate how the pandemic will recast the global economic order. They talk to Gita Gopinath, chief economist at the IMF, to identify who risks being left behind. An… A special sit down with Chris Metzen, chatting about his “next big thing”, Warchief Gaming, and life post-blizzard, and what the creative spirit needs! Hamish de Bretton-Gordon is a British chemical weapons expert whose work in Syria has attracted global attention. But working in a warzone is dangerous and not only has Hamish had to smuggle himself into countries, he's faced bombs, bullets and even the Islamic State group in order to investigate and document chemical warfare. Hamish has written a … Last updated : 2020.10.27 The latest news from home and abroad, with a close eye on Northeast Asia and the Korean Peninsula in particularBy KBS WORLD Radio Service Korea24 – 2020.10.27. (Tuesday) - News Briefing: The South Korean economy grew one-point-nine percent in the third quarter, marking South Korea's first quarterly economic growth since the coronavirus pandemic wreaked havoc on the global economy. (Robert Koehler) - In-Depth News Analysis: Law Professor Asif Hasan Qureshi of Korea University delves i… The theme this week is "remakes"In the run up to Halloween, Suzi reports back to Katt about 3 films: The Witches, The Craft: Legacy(both cinema releases) and Rebecca (Netflix).By WRS On this week's Swiss Up! the new CO2 law hopes Switzerland will be able to keep to its greenhouse gas emissions targets - as laid out in the Paris Agreement. But not everyone is happy - on both sides of the debate -which may mean it can't be implemented for a while.By WRS Sarah Schweinsberg reports on the prevalence of get out the vote messaging and its role in record early voting numbers; Mary Reichard talks to Mindy Belz about China’s effort to discredit one of its most prominent overseas critics; and Jenny Rough meets a family of homeschoolers hiking across the country together. Plus: commentary from Kim Henderso… Days away from the 2020 election; The early vote smashing records across the country; Coronavirus pushing hospitals to the breaking point; The senate confirmation vote on Supreme Court Justice Nominee Amy Coney Barrett; Wildfire evacuations underway throughout California; Tracking Hurricane "Zeta".By ABC News သခင်ဘုရားကထပြီးဒမသက်မြို့သို့သွားပါ။သဘာဝပတ်ဝန်းကျင်အကြောင်း-အမှိုက်ပြဿနာ။စိုက်ပျိုးရေးအကြောင်း-ချဥ်ပေါင်ရွက်။ဓမ္မသီချင်း။တရားဒေသနာ။By Adventist World Radio

I’m taking a break from a strict logical progression in this series because of the holy day we’re already thinking about this week. I thought it better to discuss the evangelical distinctive that has immediate relevance to Christmas. Before we explore that topic, let me reiterate the purpose and scope of this series. We continue to receive feedback that this attempt to rehabilitate the term evangelical is foolish, as the term has been irretrievably damaged by our current political ecosystem. This is not, however, an attempt to recover the term as such. My aim is only to explain what we mean by it and the type of Christian and lived Christian faith it has represented and continues to represent in Christian history. And one thing it has certainly meant is a belief in the virginal conception of Jesus Christ in the womb of Mary—what is normally shorted to “the Virgin Birth.” This was one of the most-discussed doctrines in 20th-century American evangelicalism, especially in its fundamentalist context. Fundamentalism itself was a response to the skepticism engendered by the rise of historical-critical scholarship coming out of Europe. Many leading Christian scholars were doubting not merely six-day creationism but also classic Christian doctrines like Jesus’ bodily resurrection and his virgin birth, that is, the miraculous in general. The response of conservative Christians in America coalesced in a book called The Fundamentals: A Testimony to the Truth, published by the Bible Institute of Los Angeles (today’s Biola University). It was eventually a 12-volume work that not only defended orthodox Protestant beliefs but also critiqued higher criticism, liberal theology, “Romanism,” socialism, Modernism, and other -isms. The core fundamentals of the faith as outlined by other writers and organizations of that era were numbered in various configurations, but all seemed to include these beliefs: - The divine inspiration and inerrancy of Scripture, - The deity of Jesus Christ, - The miraculous stories in the Bible, including six-day creation, - The virgin birth of Christ, - Christ’s substitutionary atonement on the cross, - Christ’s literal, bodily resurrection, and - Christ’s bodily return For the fundamentalists, the Virgin Birth is a consequence of belief in inerrancy, Christ’s deity, and the belief in the miraculous. This is one large reason why it was singled it out for defense. A lot depended on this doctrine. The main lines of liberal argument against it were: - It is not mentioned in the rest of the New Testament; Paul, in particular, doesn’t ever discuss it. Likewise, it is rarely mentioned in the first three centuries of the church’s existence. - Matthew and Luke were using a faulty translation (the Septuagint) of Isaiah 7:14, which in the original Hebrew did not predict that a “virgin” would conceive a coming messiah, but only a “young woman” would. Thus they either made up the story or shaped it according to their misunderstanding. - It imitates pagan and Jewish myths that credit virginal conception to spiritual heroes. - It’s not possible for a human being to be conceived outside of intercourse between a man and a woman, and that’s the only way God providentially designed humans to be fruitful and multiply. These were easily countered by fundamentalist authors. They replied: - It was not discussed by Paul and other New Testament writers, nor by writers in the early church, because it was not controversial. There was no reason to argue for it because no one doubted it. The fact that it emerges in the Nicene Creed without argument or debate suggests this was indeed the case and that it was a core belief for Christians. - Biblical prophecies work on many levels, some literally, some metaphorically, and some both. We see the New Testament writers using a great freedom in using such prophecies. Besides, Mary was clearly a “young woman,” which Isaiah foresaw under the inspiration of the Spirit; that she was also a virgin is revealed in the Gospel accounts. - That other religions have similar stories has no bearing on whether this particular story is historically true. It just indicates that the idea of virginal conception didn’t seem preposterous in that age. - More recent science has shown that parthenogenesis (asexual reproduction) is possible in plants and some animals, if extremely rare (see “Virgin Births Happen all the Time,” by Ted Olsen). The fundamentalist reply of the time would have simply been to say, “Who says God could not or would not do this?” In fact, the assumptions of 19th-century liberal theologians arose not from indisputable objective starting points but from unprovable assumptions. Most were strict materialists, or close to it, and believed that anything that happened in history had to have a material cause. Fundamentalists countered that the Bible, in fact, has a different starting point: God intervenes in history now and then, and when he does and it defies the laws of nature, it’s called a miracle. American evangelicalism as we describe it now rose out of a mid-20th-century rejection of fundamentalism, but that rejection had less to do with core beliefs than with a stance toward culture. Fundamentalists attacked it and urged separation, including separation from those who did not separate from it. Evangelicals wanted to engage culture, if for no other reason than to evangelize it. But evangelicals still affirmed the fundamentals that birthed fundamentalism. Many evangelicals no longer hold to a six-day view of Creation, but neither are they enthused about the materialistic presuppositions of Darwinism. Those who give credence to Darwin insist, however, that evolution has a providential cast—either designed by God to evolve as it has or periodically guided by God to its current state. Other evangelicals today question the usefulness of the word inerrancy to describe the authority of Scripture, but they are still nonetheless fully committed to the Bible being the final authority in matters of faith and practice. The other fundamentals have remained more or less unchanged, and one will find them expressed in nearly every statement of faith issued by evangelical organizations and churches. And that includes belief in the Virgin Birth. I don’t believe, however, that most evangelicals believe it because of the rationalistic defense given by early fundamentalists. While encouraged by such arguments, we recognize that this point and counterpoint can go on and on. Nor do we believe that God could not become human in any other way than by the virgin conception. God could have become incarnate in other ways, to be sure. He’s not bound to some set of higher spiritual or physical laws. But it does seem to us especially fitting that he would be born of a virgin, raised in a family, and that he would live in the warp and woof of the life we know. We think the argument of silence—that is, that it is not mentioned in the rest of the New Testament or in the early church precisely because it wasn’t controversial—makes a lot of sense. Evangelicals simply assume the reality of the miraculous, in part because many of their own conversions have been nothing less than miracles of grace. We know at an existential level that God interrupts history from time to time. Miracles happen. So we have a hard time understanding the problem. That is, if one believes that God is mighty enough to create the heavens and the earth and to raise Jesus bodily from the grave, how hard can it be for him to enable a virgin to conceive? We are baffled by Christians who balk at the Virgin Birth and don’t blink at the creation of the universe or the Resurrection. It is, to use the words of Christ, to strain out a gnat while swallowing a camel. Mariology, though, stops there for most evangelicals. That is, we don’t give Mary much thought after the birth of Christ. While we are rightly dubious about much Roman Catholic devotion and beliefs about Mary, our near absence of Mary in our preaching and teaching leaves us bereft of the wisdom and example she can give. And so Christianity Today periodically includes articles to give Mary her due (like “The Mary We Never Knew” by Scot McKnight and “The Blessed Evangelical Mary” by Timothy George). Mary is arguably the greatest model of faith in the Bible and certainly the second-most important human being in salvation history. Evangelicals, unlike our Orthodox friends, may not frequently call her the “mother of God,” but it’s pretty clear she’s the mother of our salvation, which comes to us in Jesus Christ, who in turn came to us because, when told by God what his will was for her, Mary said simply and humbly, “Behold, the handmaid of the Lord; be it unto me according to thy word” (Luke 1:38, KJV). In this event, then, there was another miracle, one more gift of grace: Before Jesus was conceived by the power of the Holy Spirit, Mary—without blinking, without doubt, without a moment’s hesitation—said yes. Subscribe to Christianity Today and get access to this article plus 65+ years of archives. - Home delivery of CT magazine - Complete access to articles on ChristianityToday.com - Over 120 years of magazine archives plus full access to all of CT’s online archives - Learn more

The Blessing of Jacob 1 Jacob called for his sons and said, “Gather together so I can tell you#tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result. what will happen to you in the future.#tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18. 2 “Assemble and listen, you sons of Jacob; listen to Israel, your father. 3 Reuben, you are my firstborn, my might and the beginning of my strength, outstanding in dignity, outstanding in power. 4 You are destructive#tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985). like water and will not excel,#tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1). for you got on your father’s bed,#sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22). then you defiled it – he got on my couch!#tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98. 5 Simeon and Levi are brothers, weapons of violence are their knives!#tn The meaning of the Hebrew word מְכֵרָה (mÿkherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5,” CBQ 23 : 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 : 335-422). 6 O my soul, do not come into their council, do not be united to their assembly, my heart,#tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent. for in their anger they have killed men, and for pleasure they have hamstrung oxen. 7 Cursed be their anger, for it was fierce, and their fury, for it was cruel. I will divide them in Jacob, and scatter them in Israel!#sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership. 8 Judah,#sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance. your brothers will praise you. Your hand will be on the neck of your enemies, your father’s sons will bow down before you. 9 You are a lion’s cub, Judah, from the prey, my son, you have gone up. He crouches and lies down like a lion; like a lioness – who will rouse him? 10 The scepter will not depart from Judah, nor the ruler’s staff from between his feet,#tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants. until he comes to whom it belongs;#tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah. the nations will obey him.#tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32. 11 Binding his foal to the vine, and his colt to the choicest vine, he will wash#tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place. his garments in wine, his robes in the blood of grapes. 12 His eyes will be dark from wine, and his teeth white from milk.#tn Some translate these as comparatives, “darker than wine…whiter than milk,” and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk. 13 Zebulun will live#tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory. by the haven of the sea and become a haven for ships; his border will extend to Sidon.#map For location see Map1-A1; JP3-F3; JP4-F3. 14 Issachar is a strong-boned donkey lying down between two saddlebags. 15 When he sees#tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired. a good resting place, and the pleasant land, he will bend his shoulder to the burden and become a slave laborer.#sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12. 16 Dan#sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb. will judge#tn Or “govern.” his people as one of the tribes of Israel. 17 May Dan be a snake beside the road, a viper by the path, that bites the heels of the horse so that its rider falls backward.#sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others. 18 I wait for your deliverance, O Lord.#sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security. 19 Gad will be raided by marauding bands, but he will attack them at their heels.#tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”sn In Hebrew the name Gad (גָּד, gad ) sounds like the words translated “raided” (יְגוּדֶנּוּ, yÿgudennu) and “marauding bands” (גְּדוּד, gÿdud). 20 Asher’s#tc Heb “from Asher,” but the initial mem (מ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.” food will be rich,#tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality. and he will provide delicacies#tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king. to royalty. 21 Naphtali is a free running doe,#tn Heb “a doe set free.” he speaks delightful words.#tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’imre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).sn Almost every word in the verse is difficult. Some take the imagery to mean that Naphtali will be swift and agile (like a doe), and be used to take good messages (reading “words of beauty”). Others argue that the tribe was free-spirited (free running), but then settled down with young children. 22 Joseph is a fruitful bough,#tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered. a fruitful bough near a spring whose branches#tn Heb “daughters.” climb over the wall. 23 The archers will attack him,#tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place. they will shoot at him and oppose him. 24 But his bow will remain steady, and his hands#tn Heb “the arms of his hands.” will be skillful; because of the hands of the Mighty One of Jacob, because of#tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.” the Shepherd, the Rock#tn Or “Stone.” of Israel, 25 because of the God of your father, who will help you,#tn Heb “and he will help you.” because of the sovereign God,#tn Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1. The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”). who will bless you#tn Heb “and he will bless you.” with blessings from the sky above, blessings from the deep that lies below, and blessings of the breasts and womb.#sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family. 26 The blessings of your father are greater than#tn Heb “have prevailed over.” the blessings of the eternal mountains#tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix. or the desirable things of the age-old hills. They will be on the head of Joseph and on the brow of the prince of his brothers.#tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6. 27 Benjamin is a ravenous wolf; in the morning devouring the prey, and in the evening dividing the plunder.” 28 These#tn Heb “All these.” are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing.#tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.” 29 Then he instructed them,#tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English. “I am about to go#tn Heb “I am about to be gathered” The participle is used here to describe what is imminent. to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. 30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. 31 There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. 32 The field and the cave in it were acquired from the sons of Heth.”#tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53. 33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went#tn Heb “was gathered.” to his people.

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It is one of the most important events a Catholic community celebrates in a person’s life, but one so often misunderstood and increasingly ignored. The funeral Mass. The funeral liturgy in a church setting is a final opportunity to commend the deceased to God’s mercy, and to reflect on how the person’s life mirrored the love and teachings of Jesus Christ, who promises that one day, the Christian will rise again and live with him in the New Jerusalem. Forever. “In order to pray for the repose of the person’s soul, and to pray for the family, the best way to do so is the Mass, because it’s in the Mass that we read from the Gospels, that we encounter the Lord Jesus and his mercy,” said Father Roger Landry, a priest of the Diocese of Fall River, Mass. “The Mass is the source of hope for those who have seen a loved one die, in that the family can see that their loved one might not die, but live forever. It’s one of the greatest means by which the Christian community comes together to support a grieving family,” Father Landry told Our Sunday Visitor. From the very beginnings of Christianity, borrowing from ancient Jewish burial practices, the dead were shown respect, and their bodies anointed and buried — as was Jesus’ body after the crucifixion — with great care in anticipation of the final resurrection. Writing in the third century, St. Jerome spoke of the “ancient Christian tradition” of the faithful singing hymns and psalms while the body of St. Paul the Hermit was carried to his grave. St. Augustine made references to the Eucharist being offered at the last solemn rites of his mother, St. Monica, in 387. St. Gregory of Nyssa also gave a detailed description of the funeral liturgy, complete with Eucharistic offering, of his sister, St. Macrina the Younger, in 379. “If we look at the history of how Christians treated the body; the whole custom of funerals goes back to the beginnings of Christianity. It incorporates Jewish burial practice. The expectations of a bodily resurrection led the Christians to treat the body with reverence,” said Father Richard Hilgartner, executive director of the Secretariat of Divine Worship for the U.S. Conference of Catholic Bishops. “In the early centuries of Christianity, there was a clear sense that pagan mourning practices were really considered not appropriate for the Christian, because grief and sorrow were not an end to themselves, but were to be considered transitory or temporary. The preaching at death had to deal with the promise of the resurrection,” Father Hilgartner said. Rich in symbolism The ancient traditions are seen today in the Catholic Church’s liturgy, where from the beginning of the funeral Mass the casket — or, increasingly, cremains — is covered with a white linen, known as the pall, which evokes the white baptismal gown. The casket is also blessed with holy water, another reminder of the person’s baptism, the day they were first given the promise of eternal life. “The connection between baptism and the funeral Mass is very strong,” Father Landry said. “Right off the bat in the funeral Mass you see how the symbolism is rooted in the Eucharist, which is a source of life, a source of strength and nourishment, but also an offering of thanksgiving,” Father Hilgartner said. “While it may not have the same joy and jubilation, even at the funeral Mass, when the community of God gathers together in sorrow, part of the consolation is in the gathering to offer praise to God and an offer of thanksgiving, being focused not just on the deceased but on Jesus.” It is also worth noting that the priest celebrating the Mass approaches the casket wearing white vestments. “In the past, the priest wore black, symbolizing the sorrow of death. Now we use white vestments to remind ourselves of the promise the Christian received at baptism that they would rise again with the Lord,” said Msgr. Robert T. Ritchie, the rector of St. Patrick’s Cathedral in New York City. The priest also blesses the covered casket with incense, a liturgical gesture that reminds or teaches the faithful that their prayers are rising to heaven, so that the deceased’s soul may also ascend to be with God. “The incense adds greater solemnity to a funeral. It shows that we are a sacramental people and helps us to remember God’s blessing. We’re able to unite our prayers with the prayers of Christ at the heavenly altar,” Father Landry said. After being blessed, the casket is brought to the front of the sanctuary and positioned in front of the paschal candle, which is another reminder of the light of Christ dispelling the darkness of death and promising eternal life. In some churches, a crucifix, Bible or the Gospels are placed on the casket. Meanwhile, even before the coffin is brought into the church, the music already begins. Songs that correspond to consolation and the liturgy’s focus on the Eucharist and eternal life are most appropriate, though most parishes give the family an opportunity to select hymns and sacred music that move them. Some examples of often-used songs include “Be Not Afraid,” “I am the Bread of Life” and “I Heard the Voice of Jesus Say.” “Many like to have the ‘Ave Maria’ sung where we’re asking Mary to pray for our loved one at the moment of death, and for us now,” Father Landry said. “What’s appropriate is what flows from the liturgy. To just pick a song because it was somebody’s favorite song misses the point,” Father Hilgartner added. Though there is a central selection of about 35 suggested readings, Scripture passages can come from virtually the entire Bible (see sidebar, Page 12). “Here in New Bedford, when fishermen die, it is not uncommon at all to have the Gospel reading of Jesus walking on the water to Peter, with the connection to the stormy waters of life on earth and how we’re called by the Lord to seek permission to come to him across stormy seas to the other shore,” Father Landry said. Family members, or those designated to take care of the funeral arrangements, are encouraged to meet with the priest and parish staff ahead of time to select the music and the readings they feel best correspond to the deceased’s life. “If there is a reading that touches their heart and reminds them of the person, then it is a perfect reading for them,” Msgr. Ritchie said. “I’ve discovered in the last 12 years that very often the family wants to be involved in choosing the Sacred Scriptures. As a pastor, I’m very happy to give the family a reason to go through God’s Word that he has given us,” Father Landry said. “It’s a very moving time when I walk the families through the readings. Oftentimes they cry when they’re reading the Scriptures because suddenly the meaning of the words hits them. It really does open them up to exactly what Jesus is telling them through his holy word in that moment.” Eulogizing the dead A sensitive topic that inevitably arises in Catholic funerals is that of the eulogy. A eulogy — understood as a speech extolling the person’s virtues, life and oftentimes elevating the deceased to virtual sainthood by declaring them to be in heaven — is not allowed in Catholic funerals because it does not comport with the liturgy’s focus on Jesus’ saving actions and praying for the repose of the soul. “The present tension at a funeral is the desire to be hopeful and offer consolation while at the same time not presuming anything about the deceased,” Father Hilgartner said. Some pastors will allow for brief “words of remembrance” immediately after holy Communion, but many say the appropriate time and setting for reminiscing and sharing on the person’s life is at the wake, not the Mass. “A eulogy is not liturgical. The Mass should be a concentration on what God is saying about the person and the family, and offering his mercy. It’s not a time for the family to interject something before the final commendation, which I don’t think is appropriate,” said Deacon Henry Libersat of St. Mary Magdalen Parish in Altamonte Springs, Fla. Deacon Libersat told OSV that he frequently ministers at wakes, for which the Church provides a liturgical prayer service. He said the wake is the right time and place for relatives and friends to speak and share stories of the deceased (see Page 12). “The wake gives the people an opportunity to reflect more socially. At one of the last wakes I went to, someone got up and had the people laughing in stitches,” he said. “There was healing there. It is very pastoral as far as I’m concerned to encourage that kind of thing.” However, the general culture’s increasing secularization is challenging the Church in how to convey the theological background and sacramentality of a funeral Mass to mourners who are more likely than ever to be estranged from the Catholic faith or atheistic in their daily lives. “There is a wide variety of families today who are having funeral Masses. Often, they’re very faithful families where the person who died lived a life of faith and passed it to people who received it in good soil. Those, in many cases, are one of the most beautiful Masses you’ll have at a church,” Father Landry said. “In other cases, you may have children or grandchildren who are distant from the Church, and other times they can come into church with a consumerist mindset that whatever they would like to have should be the funeral. “It’s also very hard when you see people who don’t know how to respond to the prayers, such as the Our Father. There’s a certain sadness there, but also I recognize that there is some faith that brought them there, so I try to celebrate the funeral in such a way that hopefully they’re touched and may begin to ask questions and hopefully be brought back to the faith.” “I would hope the priests would be strengthened in their faith as they preach the resurrection,” said Father Hilgartner, who believes the priest-celebrant of a funeral Mass needs to be “a little detached” from the moment. “I think the role of priest as celebrant isn’t necessarily about emotional contact. He’s not there to be mourner, but to offer consolation and support for the mourners. In order to maintain their function, there has to be a sense of how to maintain composure.” Because Catholics are increasingly losing their sense of the sacramental, and the importance of even having a funeral Mass, more pastors today urge faithful Catholics to tell their loved ones, even stipulating it in their wills, to bury them with full Catholic rites. “If young people making arrangements for their parents or grandparents, if they are being true to what their loved ones would have wanted, it’s almost a certainty that they would have wanted a funeral Mass for themselves,” Msgr. Ritchie said. “It’s what we do as Catholics.” Brian Fraga writes from Massachusetts.

I’m proud to announce that my new novella, “The Man Who Ran from God,” will launch June 22 in the Amazon Kindle store. As we approach the launch date, I will be sharing more details about the novella. I’ll post the book cover art, selections from the piece itself and selections from earlier drafts. But today, I just want to share the basics. I will answer these in FAQ style. When will the novella be released? Where will it launch? Only on the Amazon Kindle store. I wanted to take advantage of their free giveaways via their KDP program. After 3 months on Kindle, I’ll reassess. How much will it cost? 99 cents in U.S. dollars, like the rest of my works. Will there be any giveaways? Yes. I’m planning a BIG giveaway for the first weekend, June 22 and 23. What is it about? It is a retelling, in historical fiction style, of the story of Jonah from the Bible. My teaser for the book sums it up: In a dream, the voice of God commands Jonah to go to Nineveh. Instead, he books passage to the other end of the world. A storm and a hungry whale are the least of his worries as Jonah has to confront deluded fishermen, befuddled peasants and crooked priests. At the end of it all, Jonah must face the hardest decision of his life: stand and preach to the fervently pagan crowds in Nineveh’s main square or flee back to his home in Judea. Is this a religious work? The result of some sort of religious experience? No. My attempt here was not to write a religious work, but an accurate piece of historical fiction. I didn’t want to write something that aligned with any organized religion, but that sought to unravel the historical Jonah from the figure presented in the Bible. What inspired you to write this? I had been toying with the idea of writing something about Jonah for a long time. The Old Testament prophets are intriguing to me because they are revered in Judaism, Christianity and Islam. The Jewish Joseph, Moses and Abraham somehow remain unifying figures despite the differences between these faiths and all three are mentioned in both the Christian New Testament and the Muslim Koran. But for me, there was always something special about the “minor” prophet Jonah. The whale segment of the story is famously known and, not surprisingly, surfaces in American literature in Moby Dick where one old whaler doubts the story. I wanted to learn more about the source of the story and one day read the Biblical account. When I did, I realized that the whale is actually a small part of the story. The real driving question is whether Jonah will do God’s will or not. Jonah is very cantankerous. When God asks him to go to Nineveh, he heads for Tarshish at the opposite end of the Mediterranean. And Jonah’s always getting angry (the word “angry” is used at least twice in the Biblical story). The best instance is in the Biblical account at Jonah 4:9. But God said to Jonah, ‘Is it right for you to be angry about the plant?’ ‘It is,’ he said. ‘And I’m so angry I wish I were dead.’ I loved that. After I finished the story, I realized that most people had no idea who Jonah was and that the real story was quite different from the one I had been told as a kid. I started playing with the idea of writing something. I read the Book of Kings (where Jonah also appears) for background. And then I saw a video on YouTube and it all came together. Eminem goes through a rough patch. That was it. To me, Eminem was a sort of modern day Jonah (wow, did I just write that?). He was talking about the same thing Jonah talked about, but using a vernacular he understood. At some point, Jonah (like Eminem) came to a realization that he needed to change, he reached a point where the right thing to do became clear. He just had to have the guts to do it, to follow his inner voice. And Jonah, just like Eminem, was angry…pissed off at an unjust world. After I saw that video, I sat down and just started writing. Eventually, it became a novella of 20,000 words. Can I get an advance copy of the novella for review on my blog? Yes. If you have a blog where you regularly review books, I will review your site and if I feel we are a fit, I will gladly send along a copy of the manuscript (in Word format) for review. See “Contact” above for my email. In a continuing sub-series, I’m mentioning each time viewers from a new country visit the blog. This week, the blog had its first visitors from: – The Bahamas. Welcome to the blog, Everyone!

One of my dearest friends recommended this book for me after she loved it. It's a war story, surrounding WWII, dealing with the German invasion of Poland and the ghettoization, concentration, and killing of the Jews. Zookeepers Jan and Antonina Zabinski struggle to raise their family and save their zoo, all while hosting an array of Jewish "visitors" on the zoo grounds. It's an interesting story, and clearly heroic, but I honestly found the writing a little dry. There was a lot of (to me) unnecessary background information. It felt more like a senior thesis than a book. However, it is non-fiction, which is usually on the drier side. I just was expecting it to be a little more exciting. Sometimes I think maybe I have this problem where I want all books to be fiction? But I do enjoy autobiographies. So I'm just not sure. Maybe I'm the problem? Either way, this was a good book, just not exactly a thriller. I give it a half-hearted recommendation. Read on!

We sit quietly in a 125-year-old, former Methodist church sanctuary (now a space used for art events). A cello, violin, and guitar lead us with instrument and voice. We sing one line of one psalm 108 times. We sing the line 108 times because the musician who leads us is also a yogi, and that number is significant in his practice. The sung line circles above us and around us and through us. Singers weave in and out. It’s meditation. When it was proposed to me, I wondered if it would be boring. If I would feel bored. As a church, we do nearly everything with all ages in the room and I worried about our kids. Would they be bored? But it isn’t and they aren’t. When offered silence and beauty, they lap it up right along with everyone else. A handful of our youngest contentedly draw in their pew. One rests against his mother’s shoulder—a boy who is dogged by anxiety. Some folks cry. Others rest in the bath of sound. A few take a break from singing and light candles. It takes about thirty minutes to sing a line 108 times. We close with communion and then head downstairs into the old school fellowship hall for cups of tea. A friend and colleague visiting from out of town attended this meditation with me. Afterwards, she told me she loved how we had taken worship down to its absolute minimum—one line of scripture, wine, and bread. I laughed because it’s one of the gifts we bring to the church world: stripping it down to the bare essentials. I am a called to a small church that I started a decade ago. Since 2008, we have been gathering for worship and events. We began without a plan, a budget, or a staff. We definitely did not own any physical property much less a building. Everything we have is borrowed, cobbled together, rented, gifted. We started meeting for worship in a coffee shop, moved to a vacant storefront, squatted in a park, moved to an artist’s workspace, then to a Jewish nursing home. Now, we gather in a former church building turned event space. When you live your church life this way, the obvious option is to go with the essentials—stripped down worship, potluck meals to form community, a once a month public event in a local bar. Everything we own fits into a set of four plastic totes, which we haul in and out of spaces as we set up camp for worship. Starting from scratch means we have the gift of deciding how and what we are going to be together. I would argue every church has this gift—some just haven’t lived into it yet. Do we want worship every week? Yes. Do we want to follow the traditional worship pattern in our denomination? Yes. (Sort of…) Do we want programs? No. Do we want committees? No. It turns out that “Small is the New Big.” Thank God, because we are not big in the traditional sense. We started with a handful of people and have been growing at a slow burn ever since. Growth has been steady—a few people at a time. When people ask (and they always do because we have a hard time measuring “success” otherwise), “How many do you have in worship?” I can confidently reply, “All of them.” In Advent, you can measure our size in crockpots of soup shared after worship. Five years ago, we needed two crockpots. Last year, we needed four. This year, seven crockpots marched into our space and all were satisfied. Getting to this point, humble though it remains, has required a fairly acute sensitivity to the context we find ourselves in, to the times we find ourselves in. We live in a hyper-aware time where people want to know the name of the chicken who laid their morning egg. My husband owns an artisan bread bakery here in St. Paul, and they know the man who grinds their wheat into flour. Their dairy is local, too. Cows are milked on Monday, and that milk is delivered on Thursday. Do you know that you can buy a hand-forged cast iron frying pan? You can be on a first-name basis with the person who used a piece of scrap iron to make you a legacy frying pan—in a fire powered by wind energy. Yep. Or you can go to your favorite box store and buy one. One is about $200, the other $19.99. Both will fry an egg, but one comes with a connection and a story and the creator’s name. The people who wander into our community come wanting a connection and a story and to know the creator’s name. I often tell people that there is no one asleep at Humble Walk. If you are in the gathering, you are engaged. While that is too much for some, the people who do show up come ready with sleeves rolled up. My parishioners want to be known and seen. They have gifts they want to use for the good of the world. If everyone leading at a church is a paid professional, then what role do the gathered get? So often the way we do church leaves people as the consumers, who can only evaluate their experience as though it were a product or service they might review on Yelp rather than a practice they helped to create. We do have paid staff-a part time pastor, an admin person, and a worship leader who both work a few hours a week. All three roles together equal one ¾-time position. But because we keep our life as a community stripped to the bare essentials, and because everyone who shows up contributes in some way, it mostly works. Small church minimalism means you will not be able to go a Mom and Me Yoga class on Tuesday morning, hand bell choir on Wednesday night, and bible study for those experiencing life in their mid-forties on Thursday at noon. We don’t offer a menu of activities or programs. We do run events. But most of these are one-time commitments that anyone is welcome to attend. Why? Because there are no strings attached. Because it’s invitational to someone feeling shy. Because no one has the energy or time to sustain a once-a-week program. Perhaps you would like to show up for the all-ages pop-up choir next month and stand between a fourteen-year-old and a six-year-old? I guarantee you will be taught by them to sing with your heart. It will be both beautiful and transcendent. And then there will be something else to engage you in new ways in our community. The tricky part of being a glorious small church is of course funding. Generosity is at the heart of our church. Uniquely, we have more regular givers than bodies in worship—some of whom have never physically gathered with us for worship but feel connected through our online life or our events in our local bar. But my people are primarily paycheck to paycheck artists and do-gooder people. And it’s hard to fund a small $200 frying pan church without outside support. In fact, it’s impossible. Which is actually good news in some ways because it reminds us all that we need one another. Every week. In my city, we have giant ship-sized churches sailing on this water next to us—elegant and seaworthy as ocean liners. And when they encounter a storm, most of the folks on that cruise liner might not even feel the wind. They can go full steam ahead, unbothered. But my church is a tiny fishing boat. And when a storm comes up, we know our very lives are at stake. We freak out and have to wake Jesus up to help. As individuals and as a church, we know intimately that our lives are out of our control—that this dinghy doesn’t belong to us, that we could swamp at any minute. We live so close to the bone that every week feels like a freaking miracle when the offering money is counted. It’s loaves and fishes, baby. There is rarely extra but there always seems to be enough. That feels big.

I spent Yom Kippur reflecting on compassion and forgiveness, and the relative lack of these attributes in the American (in)Justice system. On this holiest day of the Jewish year, we ask god to forgive us--yes us, the collective, the community, all Jews--for our misgivings. Our fate is bound together, and if we as individuals expect forgiveness and compassion when we make the wrong choice then we as a community should grant that same respect to others. Here's what captured my attention this week... I'm reading: I finished On a Farther Shore, the Rachel Carson biography, which I found informative but uneven. I've since begun The Heart's Invisible Furies by John Boyne, which was my Book of the Month selection for August. In just the first fifty pages, I googled "Irish Independence," "Kyrie Eleison," "rates of incest," and "taoiseach," which I still cannot figure out how to pronounce. I'm captivated and can't wait to report back to you next week. This morning, I also really enjoyed a travel story in the New York Times by Sarah Khan, "A Muslim American's Homecoming." I'm listening to: I enjoyed Switched on Pop's new episode about Calvin Harris's "Feels," which has since been stuck in my head all week. I subsequently listened to Harris's new album, Funky Wav Bounces Vol. 1, which was a good match for the unseasonably summery weather this week. I'm looking forward to watching: My bae and I have gotten into BoJack Horseman, which is a crushingly accurate depiction of how ridiculous and awful depression can feel--we're really enjoying it! I was never interested in the show until Kevin started it, because, well, the description isn't so appealing is it? But somehow it's funny and charming and genuine as hell, and we're already cruising through the third of four seasons. What are you reading, listening to, or watching this week?

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Mr e morah Mr victor morah rn practices as a adult psych/mental health registered nurse provider in sugarland, texas find their office location, ratings, phone number, npi, and more. South african civil society and the aids response 1 and the aids response south african civil society recognising the past south african civil society and the aids response 4 south african civil society and the aids response 5 by e morah 89 4 shifting terrains 92 trends in a changing response by g setswe. This week morah sandra and mr arnet team taught as i was out of sjs please see their message above thank you hazzan lawrence szenes-strauss (mr s) [email protected] zayin class updates week of nov 5, 2017 we prepared a list of questions for our upcoming brunch and family education with rabbi newman. Instead, as gerry’s family were heading to church to remember him, showbusiness promoter mr kavanagh was ambling to his local shop to pick up the papers and a couple of smoothies stay away: dave kavanagh at a local shop yesterday gerry’s wife, morah, was driven the short distance from her home to the church which overlooks. View emmanuel morah mioe mfr’s professional profile on linkedin linkedin is the world's largest business network, helping professionals like emmanuel morah mioe mfr discover inside connections to recommended job candidates “mr morah emmanuel is a graduate of economics and development from igbenedion university, okada. 4-star hotel perfectly located in chiswick, west london browse our hotel rooms & offers to start your perfect trip book through us to save £10 per night. 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3 Ways to Date a Co Worker - wikiHow Dating A Coworker It could make your coworkers uncomfortable. If you have divulged private information to them, particularly that is work related, consider how this might be used against you in the future. It's much more satisfying to succeed on your own merit, and everyone else will appreciate your achievements more if you've earned them. Find those answers and more, ahead. Any correspondence sent through email may be monitored and could be potentially be used in a sexual harassment lawsuit should your relationship go sour. - Keep up with your friends and spend time with them regularly. - Get to know the new guy as a friend before you two cross the line. - Maintain your own friendships and hobbies. - Don't even joke about it, for example, by saying or implying that you won't take no for an answer. - Send your questions to askaboss nymag. Dating A Coworker - AskMen If your company has no rules about dating, you might initially just have coffee or lunch together. You will likely get a bad reputation for only dating coworkers and will continue to make your work life even more messy. All work-based relationships do not lend themselves to either friendships or dating relationships. If you find yourself attracted to a coworker, follow these rules to stay out of trouble. If You Want To Date A Coworker You Need To Master These Tips First No need to go into details about your feelings for bae, but do tell your boss that the relationship won't interfere with your work performance. Am I now obligated to tell my boss the situation, and can he fire me for it? If you have the ability to fire or promote someone, then you should not date them. Sometimes, however, your good judgment goes awry when chemistry takes over. It is most prudent to avoid a romance in this case but if you decide not to, don't let your feelings for one another influence how to do your job. It's nearly impossible not to bring work or stress home with you, but it's even harder to avoid when you and your S. Her team is a revolving door and those with tenure resent her and my manager. He was a gentleman and was very respectful, which I appreciated, but there was no connection. - Grab your boss for a meeting to make he or she aware the situation before they end up hearing about it at the proverbial water cooler. - Ask them if they would consider going on a date with you. - We have discussed this with my manager and he seems unconcerned about the problems. - Limit your meetings at work. - Though your partner may be loving and amazing, know that breakups can bring out the worst in people and could potentially threaten your job. - Avoid spending unnecessary time alone together while at work. All Your Questions About Dating a Co-worker Answered If you and your partner are also subordinate and boss, there could be trouble ahead. Advance your career without their help. Rely on your own merit for professional growth. Did this article help you? Dating this person will mean that they are a part of both your professional and personal life. You will feel better about yourself and your partner will be proud of you. Given all this, I assumed that it was no issue for my long-term boyfriend to stay in the hotel while I was there and attend the dinner. It can feel quaint, but some employers do still make a distinction between spouses and non-spouse partners for work events like this. Have a conversation in private. With social networking sites and tv reality shows encouraging us to let the world witness our most personal moments, discretion has become a dying art. Go to lunch together occasionally, dating scan newcastle but not everyday. Yeah, indian jewish dating you need to tell him. Do you know of anyone else who dates or has dated here in the office? Having to answer to a partner who is higher up in the organization's chain of command may also become a problem. Continue to maintain your friendships with your other coworkers. When you two are together away from work, as much as possible, avoid talk about business. If you want to send your partner cute messages throughout the day, do so through your cell phone. However, if you are interested in one of your coworkers, you can date them by first initiating a romance, maintaining professional boundaries, and working to develop your relationship. What happens between you two should stay that way. Though you may want to hug or kiss your partner at work, know that doing so could do some damage to your professional reputation. Find out this information by asking your coworkers covertly, checking their social media accounts, or noticing wedding rings or pictures of spouses on their desk. If they have also dated others in the office in the past, it is probably best not to date them, as this could create some jealousy. Instead, rely on your merit and work hard to achieve what you want. Include your email address to get a message when this question is answered. Your Sex Horoscope for the Weekend. Your coworkers shouldn't have to be a part of any relationship squabbles and take sides, and you shouldn't ask them to. Making romantic overtures toward a coworker can end in sexual harassment charges for you. Advertisement - Continue Reading Below. Asking another person who knows them is another approach. Is it selfish to broach this subject with my co-worker? Relationships Employee Issues. That being said though, how will you feel if you don't give into this desire? Date only those who you do not supervise at your job. If you want to ask your coworker out, be sure to do so out of earshot of others. Maintain independent friendships and hobbies. And, if you're more interested in keeping it light, it's always more fun to talk about, well, anything besides work. Figure out how that will work before it happens. Office romances have been around for as long as offices or other workplaces. This will prevent your life from being solely about work and will help you have a better time with your partner. You can subtly feel them out on having coffee or lunch. All Your Questions About Dating a Co-worker Answered Pull them aside or ask them to go for a walk or to lunch with you. Co-workers whose partners accompanied them on the trip brought their partners to the company dinner held on the first night of the trip. Maintain boundaries with coworkers. Also, it gives you a line to follow as you date and lines to follow when you break up. Shelve last night's argument or tonight's dinner plans while you're there. But you have an actual professional connection from working on a project together previously, so I think you can mention it to him like you would with any other professional connection. If those stakes are too high for you, avoid the office romance so you don't end up crying to your work wife in the bathroom. Experience tells me this stuff works itself out. Consider the worst case scenario. Use only your personal devices for personal messages. How to Keep an Office Romance From Derailing Your Career Avoid sending romantic messages through your work email. Remember when cameraman Jeremy hooked up with producer Rachel, then got engaged to makeup artist Lizzie, but then broke it off to date Rachel? When in meetings with them, call my name marriage not keep the door or blinds open. You may not even be aware if they are single, in a committed relationship, or even married. Since things have been strictly professional between the two of you, blindsiding her with a declaration of feelings is a recipe for awkwardness all around. Not following this rule could lead to one or both of you having to look for a new place of employment and a new partner. If they say yes, then spend some time alone with them outside of the office.

Comment: Britain must stop fudging its way to equality and let religions marry gay couples Following the launch of the government’s public consultation on how to implement equal civil marriage rights, Rabbi Aaron Goldstein, the co-chair of Rabbinic Conference of Liberal Judaism, says religious ceremonies must be included in the final result. I have written before about the process of moving towards Equal Marriage in the UK and now with the launch of the Government’s consultation process titled, ‘Equal Civil Marriage Consultation,’ feel moved to do so once more. I would encourage all readers to participate in the consultation. I do not feel that the current consultation goes far enough. You will notice that there is only one question relating to religious marriage. On the front page it states that a key proposal of this consultation is, “to make no changes to religious marriages. This will continue to only be legally possible between a man and a woman.” This confirms that the Government proposals are not for Full Marriage Equality but yet again for a stepping-stone towards it. As a Brit, I am used to our culture of fudging our way forwards but the reasons why we need to keep pushing for Full Marriage Equality remain the same. At the outset, I must point out that comments concerning ‘religious freedom’ around debate led by the Pope, the Archbishop of York, Dr. John Sentamu and Cardinal Keith O’Brien, are spurious. Not once has there been any suggestion of compulsion – religious institutions must accept equal religious marriage. Rather, there currently is a bar on my religious freedom to perform a Jewish marriage ceremony for couples, regardless of their sexuality, who yearn for God’s blessing upon the essence of their union: love, commitment, sharing of values and ethics in a monogamous relationship. Most religious leaders who speak in favour of marriage as an institution should be interested in increasing the numbers of those marrying rather than placing further impediments to those who seek God’s blessing in all good faith. Those who still believe that marriage can contribute positively to the lives of individuals, households and society and who can articulate why that is so, ultimately come back to the argument that marriage was and can only be a union between male and female. I would like to quote the British Jewish scholar Israel Abrahams (1858-1925). “The formulation of the highest truth needs constant revision, and even more surely do the forms in which truth is clothed. When dogma takes the place of love, religion is dead.” In my consideration of Equal Marriage, I have found it helpful to consider what was so important about when my wife and I married. We had an incredible day. The wedding itself was wonderful being in Northwood and Pinner Liberal Synagogue where we had both had our baby blessings, Bar and Bat Mitzvah and Kabbalat Torah (Confirmation). We had gone all the way through our Cheder (Saturday morning Religion School) and graduated to being Teaching Assistants and then Teachers before we went to university. This was our spiritual home. Our legal standing did not come into our desire to be married to each other, nor did any financial consideration or thought of children. Our party was certainly the best ever (I hope we all believe that of our own!). Yet the essential element of our wedding day was our Rabbi (who happened to be my father) asking God to bless our marriage. I am now, myself a Rabbi of Northwood and Pinner Liberal Synagogue. When my daughters – if they choose to – get married, I believe that I should have the religious freedom to ask God to bless their marriage, whether they are marrying a man or a woman. As a bridegroom, I enjoyed the rights and freedoms of being heterosexual. I know that sexuality is not a matter of choice. I believe that society has accepted that fact. If dogma is not to take the place of love, then it is time to progress our definition of the institution of marriage.

Part-Time Program Administrator Sinai and Synapses is looking for a part-time program administrator at 2-3 days (c. 12 hours) / week. Sinai and Synapses, housed and fiscally sponsored by Clal – The National Jewish Center for Learning and Leadership in Manhattan, offers people a worldview that is both scientifically grounded and spiritually uplifting. It provides tools and language for learning and living to the millions of people who see science as their ally as they pursue personal growth and the repair of our world. Our largest project, and the main focus of work for this part-time administrator, is Scientists in Synagogues, a grass-roots program to offer Jews opportunities to explore the most interesting and pressing questions surrounding Judaism and science. Its aim is to share how some of the most thoughtful Jewish scientists integrate their Judaism and their scientific work so that they can be role models and ambassadors for productive conversations surrounding Judaism and science. Additional projects include the Sinai and Synapses Fellowship, a small group of clergy, scientists and bloggers who are committed to elevating the discourse surrounding religion and science, as well as Science in Rabbinic Engagement, a project run by the American Association for the Advancement of Science Program of Dialogue on Science, Ethics and Religion. - Communicate with rabbis, scientists and other congregational leaders surrounding Scientists in Synagogues - Regularly update the Sinai and Synapses website (hosted through WordPress.org) with all content and events - Share and promote both content and events on the Sinai and Synapses Facebook page, Twitter account, YouTube channel and podcast channel - Strengthen social media by finding and sharing interesting and important articles on the interaction of science and religion (particularly through Sinai and Synapses’ Facebook and Twitter accounts) - Edit written blogposts - Edit video content - Collect data for post-program survey from Scientists in Synagogues - Manage the Sinai and Synapses e-mail list - Minimum degree of BA - Excellent written communications skills - Proficient in MS Office products (particularly Word and Excel) - Experience using WordPress.org - Strong social media knowledge, especially surrounding Facebook and/or Twitter - Knows websites and social media channels that offer regular high-quality content on both science and religion - Passionate and curious about both science and religion, and especially their interaction Salary: $20 / hour Please send resume and cover letter to Rabbi Geoffrey A. Mitelman at email@example.com

Directors: Benny Safdie, Josh Safdie Writers: Ronald Bronstein, Josh Safdie Stars: Adam Sandler, Julia Fox, Idina Menzel Are you in the middle of a nasty divorce? Or are you at home on sick leave because of burnout due to your stressful job that demands too much from you? Or are those two revolting teenagers at home, who go through puberty right now, making you so much upset that you almost have no fingernails anymore? Good advice! Ignore this movie and look for another soothing movie. Because “Uncut Gems” will certainly not be ideal for your peace of mind. I’m afraid that after 20 minutes you’ll be throwing snacks at the screen out of frustration while pulling your hair out of sheer desperation. Because it’s the most stressful film ever. It drives up the tension throughout the whole movie in a merciless way to an extreme level. Believe me, at the end of the film my heart rhythm was proportional to that of the exhilarating rhythm of this tragicomic film. Not only is it a nerve-wracking film. The pace of the film is also absurdly high. A movie like an out of control high-speed train. It seemed as if everyone is running from pillar to post at an inhuman pace. From the beginning of the film, it looks like you are being thrown into a centrifuge that’s spinning at a dizzying speed and where the speed never diminishes. Up to and including the denouement. Then the emergency brake is pulled swiftly and the tumultuous life of jeweller Howard Ratner (Adam Sandler) abruptly comes to a halt. And if you are annoyed by the use of the “f” word, I warn you already. There are a few hidden in every dialogue. I’m not at all an Adam Sandler fan. The few films I saw with him (“Click“, “Blended” and “The Cobbler“) were disappointing in my eyes. Maybe it’s the humour used by Sandler. Maybe it’s the person Sandler himself I have a problem with. And to be honest, I always avoid movies with his name on the film poster. It surprised me when I read somewhere that he’s the best-paid actor in Hollywood. But after seeing “Uncut Gems” I have to drastically adjust my opinion about the actor Sandler. It’s not a real comedy (in a reasonably morbid way you could see some kind of humour in it) although you could say that the character Sandler is playing here, is kind of a caricature. Howard, a Jewish jeweller in the metropolis of New York, tries to get his chaotic life back on track. An Ethiopian opal should take care of that. An uncut diamond that according to Howard could muster a fortune at an auction. A fortune with which he can pay off his debts to pawnbrokers and underworld figures. Debts incurred due to his uncontrollable gambling addiction. Until the famous basketball star Kevin Garnett (Kevin Garnett himself) steps in his diamond shop and asks if he could borrow the precious thing because he feels it exudes a primal power. A power that could bring his performance to an unprecedented height during the upcoming important match. Well, and when KG doesn’t return the precious good to Howard at the agreed time, it’s the start of a nerve-racking race. A race in which Howard’s life is turned into a hell by nasty people, debt collectors, his wife (Idina Menzel who hates him wholeheartedly and calls him the most annoying person in the world) and his mistress Julia (Julia Fox). Even though Howard is indeed a highly annoying person without scruples or any kind of courtesy, you still feel sorry for this man whose life is collapsing like a house of cards. And even though I got nervous because of the Mr. Bean-like character of the film where Howard screws up every time he makes a decision over and over again, this film still managed to entertain me. I could never have imagined that I would ever say this, but Adam Sandler is simply playing his role in an exceptionally excellent way. This was actually worthy of an Oscar nomination. Hopefully, Sandler developed a taste for serious movies now and will make another attempt with a serious role (in a hopefully less hectic setting) in the future. However, I’m afraid that we’ll be seeing a load of comedies (filled with offbeat, childish humour) before that’ll happen.

From the CBC’s Referendum story page Angus Reid, a veteran in the polling business, called the referendum “one of the most amateurish, one-sided attempts to gauge the public will that I have seen in my professional career.” Critics also said some of the principles on the ballot, such as whether natives should continue to be exempt from taxes, are beyond the power of the province to negotiate. The Charter of Rights and Freedoms protects “aboriginal treaty and other rights,” and recent Supreme Court decisions have upheld such rights as exemption from taxation. and finally, some interesting groups united in opposition: Several religious and political groups have backed a native boycott of the referendum. The Anglican Church, the United Church, the Presbytery of New Westminster, the Canadian Jewish Congress and the Canadian Muslim Federation have all condemned the plebiscite. So have the B.C. Federation of Labour, the Council of Senior Citizens and the David Suzuki Foundation. (thanks to Brahm for reminding me I was going to post something from that article)

Mali, with a population of approximately 12 million, is a constitutional democracy that continued to implement a decentralized form of government. International and domestic observers characterized the 2002 presidential and legislative elections as generally free and fair; however, there were some administrative irregularities. On May 23, Tuareg rebels attacked government military bases in the town of Kidal and Menaka. On July 4, the government signed a peace agreement with rebel forces. While civilian authorities generally maintained effective control of the security forces, there were isolated instances in which elements of the security forces acted independently of government authority. The government generally respected its citizens' human rights; however, poor prison conditions, lengthy pretrial detention, prolonged trial delays, domestic violence and discrimination against women, female genital mutilation (FGM), trafficking in children, hereditary servitude relationships between different ethnic groups, child labor, and forced labor, including by children, were problems. RESPECT FOR HUMAN RIGHTS Section 1 Respect for the Integrity of the Person, Including a. Arbitrary or Unlawful Deprivation of Life There were no reports that the government or its agents committed arbitrary or unlawful killings. On September 1, November 23, and November 28, mob killings occurred in Bamako. In each case local citizens beat and killed suspected thieves. There were no reports of politically motivated disappearances. Unlike in the previous year, there were no reported kidnappings. c. Torture and Other Cruel, Inhuman, or Degrading Treatment or Punishment The constitution and law prohibit such practices; however, there were occasional reports that police abused civilians. There were reports that police arrested and abused student demonstrators (see section 2.b.). Prison and Detention Center Conditions Overall prison conditions remained poor. Prisons continued to be overcrowded, medical facilities and access were inadequate, and food supplies were insufficient. Men and women were separated in Bamako prisons; however, outside the capital, men and women were held in the same building but in separate cells. In Bamako juvenile offenders usually were held in the same prison as adult offenders, but they were kept in separate cells. Pretrial detainees were held with convicted prisoners. The government permitted prison visits by human rights monitors; however, nongovernmental organizations (NGOs) and other monitors were required to submit a request to the prison director, who then forwarded it to the Ministry of Justice. Approvals, which took up to one week, were routinely granted, but the week delay hindered the ability of monitors to ascertain if there were human rights violations, according to one NGO. Several NGOs, including the Malian Association of Human Rights and the Malian Association of Women Lawyers, visited prisoners and worked with female and juvenile prisoners to improve their conditions. d. Arbitrary Arrest or Detention The constitution and law prohibit arbitrary arrest and detention, and the government generally observed these prohibitions; however, on occasion, police arrested and detained persons arbitrarily. Role of the Police and Security Apparatus Security forces include the army, air force, gendarmerie, national guard, and police. The army and air force are under the control of the civilian minister of defense. The national guard is administratively under the minister of defense; however, it is effectively under the command and control of the minister of internal security and civil protection. The police and gendarmerie are under the Ministry of Internal Security and Civil Protection. The police have responsibility for law enforcement and maintaining order in urban areas, while gendarmes have that responsibility in rural areas. The national police force is organized into various districts. Each district has a commissioner who reports to the regional director at national headquarters. The police force was moderately effective but lacked resources and training. Corruption was a problem, and some police and gendarmes extorted bribes (see section 2.d.). Impunity was not a problem, and individual police were charged and convicted of abuses. The gendarmerie conducted investigations of police officers. During the year police officer Daba Djire was suspended for involvement in a case involving three Lebanese nationals accused of tapping into a local telephone network; the officer was awaiting trial at year's end. Arrest and Detention Judicial warrants are required for arrest. Normally complainants deliver warrants, which stipulate when a person is scheduled to appear at a police station. However, police sometimes served warrants, generally in response to an influential relative of the complainant or if they received a bribe. In cases involving a monetary debt, the arrested person frequently resolved the case at the police precinct, and the police received a portion of the recovered money. The law provides that suspects must be charged or released within 48 hours and that they are entitled to counsel; however, in practice, detainees were not always charged within the 48 hour period. Limited rights of bail or the granting of conditional liberty exist, particularly for minor crimes and civil matters. On occasion the authorities released defendants on their own recognizance. Detainees have the right to a lawyer of their choice or a state-provided lawyer, but administrative backlogs and an insufficient number of lawyers often prevented prompt access. Detainees were allowed prompt access to family members. Police arrested demonstrators during the year, and the presidential palace's security force briefly detained a journalist (see sections 2.a. and 2.b.). Pretrial detention was a problem. In extreme cases, individuals remained in prison for several years before coming to trial. Approximately 77 percent of imprisoned persons were awaiting trial. e. Denial of Fair Public Trial The constitution and law provide for an independent judiciary; however, the executive branch continued to exert influence over the judicial system, and corruption and limited resources affected the fairness of some trials. Domestic human rights groups alleged that there were instances of bribery and influence peddling in the courts. The minister of justice appoints and may suspend judges, and the Justice Ministry supervises both law enforcement and judicial functions. The president heads the Council of Magistrates, which oversees judicial activity. During the year the Council of Magistrates temporarily suspended Judge Sidi Keita for the attempted murder of a court clerk in the town of Mopti. No charges were filed against the judge, who was transferred to another district. The council charged and suspended a second judge in Bamako for accepting a bribe in connection with a case involving three Lebanese nationals accused of tapping into a local telephone network; the judge subsequently died. The deputy public prosecutor, senior magistrate, and judge investigated in 2005 on charges of corruption were suspended and awaiting trial at year's end. The country has a lower Circuit Court and a Supreme Court with both judicial and administrative powers and a Constitutional Court that oversees constitutional issues and acts as an election arbiter. The constitution also provides for the convening of a high court of justice to try senior government officials in cases of treason. Except in the case of minors, trials are public, and defendants have the right to be present and have an attorney of their choice. Court-appointed attorneys are provided for the indigent without charge. Defendants have the right to consult with their attorney, but administrative backlogs and an insufficient number of lawyers often prevented prompt access. Defendants and attorneys have access to government evidence relevant to their cases. Defendants are presumed innocent and have the right to confront witnesses and to appeal decisions to the Supreme Court. These rights extend to all citizens and all groups. Village chiefs, in consultation with the elders, decided the majority of disputes in rural areas. If these decisions were challenged in court, only those found to have legal merit were upheld. There were no reports of political prisoners or detainees. Civil Judicial Procedures and Remedies There is an independent and impartial judiciary in civil matters. f. Arbitrary Interference with Privacy, Family, Home, or Correspondence The constitution and law prohibit such actions, and the government generally respected these prohibitions in practice. Section 2 Respect for Civil Liberties, Including: a. Freedom of Speech and Press The constitution and law provide for freedom of speech and of the press, and the government generally respected these rights in practice. Individuals criticized the government publicly and privately, generally without reprisal, and the government did not attempt to impede this criticism. The independent media were active and expressed a wide variety of views without restriction. On June 8, the presidential palace's security force beat and jailed a journalist, who had argued with security officials over the placement of a security cordon. A few hours later the government apologized, and the journalist was released. No charges were filed in connection with the July 2005 kidnapping and beating of a private radio talk show host; the investigation was ongoing at year's end. There were no government restrictions on access to the Internet or reports that the government monitored e-mail or Internet chat rooms. Individuals and groups could engage in the peaceful expression of views via the Internet, including by electronic mail. There were numerous Internet cafes in Bamako, although home access in the capital was limited to those able to pay the high installation and monthly fees. Outside of Bamako, there were a few sites where the Internet was available for public use, but many towns in the country had no Internet access. Academic Freedom and Cultural Events There were no government restrictions on academic freedom or cultural events. b. Freedom of Peaceful Assembly and Association Freedom of Assembly The constitution and law provide for freedom of assembly, and the government generally respected this right in practice. On November 13, police fired tear gas into a demonstration of medical students seeking higher stipends from the government. The students blocked access to one of Bamako's main hospitals during the protest and injected police with an unknown red liquid, later identified as juice. Police and protesters were injured by rocks and other projectiles. Five students were arrested, charged with damaging property, and held for six days before being released. The students' union claimed that the five, including one woman, were physically and sexually abused while in police custody. Their trials were pending at year's end. Freedom of Association The constitution and law provide for freedom of association, and the government generally respected this right in practice; however, the law prohibits association deemed immoral. In June 2005 the governor of the District of Bamako cited this law to refuse official recognition of a gay rights association. c. Freedom of Religion The constitution and law provide for freedom of religion, and the government generally respected this right in practice. The government required that all public associations, including religious associations, register; the process was routine and not burdensome. Traditional indigenous religious groups were not required to register. Societal Abuses and Discrimination The Jewish population was estimated at less than 50, and there were no reports of anti-Semitic acts. For a more detailed discussion, see the 2006 International Religious Freedom Report. d. Freedom of Movement within the Country, Foreign Travel, Emigration, and Repatriation The constitution and law provide for these rights, and the government generally respected them in practice. Police routinely stopped and checked both citizens and foreigners to restrict the movement of contraband and to verify vehicle registrations. Some police and gendarmes extorted bribes. The constitution and law specifically prohibit forced exile; the government did not use it. Protection of Refugees The laws provide for the granting of asylum or refugee status in accordance with the 1951 UN Convention relating to the Status of Refugees and its 1967 protocol, and the government has established a system for providing protection to refugees. In practice, the government provided protection against refoulement, the return of persons to a country where they feared persecution, and granted refugee status or asylum. A national committee in charge of refugees operated with institutional assistance from the office of the UN High Commissioner for Refugees. The government also provided temporary protection to individuals who may not qualify as refugees under the 1951 convention and the 1967 protocol and provided it to approximately 390 persons during the year. Section 3 Respect for Political Rights: The Right of Citizens to Change Their Government The constitution and law provide citizens with the right to change their government peacefully, and citizens exercised this right in practice through periodic, free, and fair elections held on the basis of universal suffrage. Elections and Political Participation Presidential and legislative elections were last held in 2002; domestic and international observers characterized both elections as generally free, fair, and without evident fraud, but there were administrative irregularities. There were 15 women in the 147-member National Assembly, five women in the 28-seat cabinet, five women on the 33-member Supreme Court, and three women on the nine-member Constitutional Court; a woman chaired the Supreme Court. The National Assembly had 14 members of historically marginalized pastoralist and nomadic ethnic minorities representing the northern and eastern regions of Gao, Timbuktu, and Kidal. The cabinet also had two representatives of the northern regions: the minister of health and the minister of state reforms and institutional relations. Government Corruption and Transparency The government continued its campaign to curb corruption; however, corruption hindered development and governmental efforts to improve human rights. On May 30, the auditor general's office released its first annual report, which charged widespread tax evasion and customs duty fraud by private telecommunications companies, the mayor of Bamako's office, and fuel importation officials. No action had been taken against responsible officials by year's end. On August 15, the auditor general announced that approximately one million dollars (500 million CFA) had disappeared during the last three years from the Office du Niger, which manages the country's rice-growing region. The director of the Office du Niger was subsequently removed, and three mid-level employees were arrested. In November the three mid-level employees were released. No verdict was reached during the year in the February 2005 case in which employees of the textile parastatal Compagnie Malienne pour le Development des Textiles were charged with illegally importing cotton. The law provides for public access to government information, and the government granted such access. If an information request is refused, the person inquiring can appeal to an administrative court, which must handle the appeal within three months. Section 4 Governmental Attitude Regarding International and Nongovernmental Investigation of Alleged Violations of Human Rights A number of domestic and international human rights groups generally operated without government restriction, investigating and publishing their findings on human rights cases. Government officials were generally cooperative and responsive to their views. These groups included the Malian Association for Human Rights, a smaller Malian League of Human Rights, and a local chapter of Amnesty International. The International Committee for the Red Cross had offices in Bamako, Timbuktu, and Gao. Section 5 Discrimination, Societal Abuses, and Trafficking in Persons The constitution and law prohibit discrimination based on social origin, color, language, sex, or race, and the government generally enforced these provisions effectively; however, violence and discrimination against women, FGM, and trafficking in children were problems. Domestic violence against women, including spousal abuse, was tolerated and common. Spousal abuse is a crime, but police were reluctant to enforce laws against or intervene in cases of domestic violence. Assault is punishable by prison terms of one to five years and fines of up to $1,000 (500,000 CFA francs) or if premeditated, up to 10 years' imprisonment. Many women were reluctant to file complaints against their husbands because they were unable to support themselves financially. The Ministry for the Promotion of Women, Children, and the Family produced a guide on violence against women for use by health care providers, police, lawyers, and judges. The guide provides definitions of the types of violence and guidelines on how each should be handled. The ministry has also begun surveys to assess the frequency of violence, but no results were available at year's end. Action for the Defense and Promotion of Women Rights and Action for the Promotion of Household Maids operated shelters. The law criminalizes rape, but spousal rape is not illegal. Reports of rape were rare, and most cases went unreported. FGM was common, particularly in rural areas, and was performed on girls between the ages of six months to six years. According to domestic NGOs, approximately 95 percent of adult women had undergone FGM. The practice was widespread in most regions and among most ethnic groups, was not subject to class boundaries, and was not religiously based. There were no laws against FGM, but a government decree prohibits FGM in government-funded health centers. The government continued its two-phased plan aimed at eliminating all forms of FGM by 2008. According to the local human rights organizations fighting FGM, the educational phase (workshops, videos, and theater) continued in cities, and FGM reportedly decreased substantially among children of educated parents. In many instances FGM practitioners agreed to stop the practice in exchange for other income-generating activity. The National Committee Against Violence Towards Women linked all the NGOs active in FGM. Prostitution is legal and common in cities. Sex tourism was not known to be a problem. There were no confirmed reports of prostitutes targeted for abuse by local authorities. The law does not specifically address sexual harassment. Family law favored men, and women were particularly vulnerable in cases of divorce, child custody, and inheritance rights, as well as in the general protection of civil rights. Women had very limited access to legal services due to their lack of education and information, as well as the prohibitive cost. For example, if a woman wanted a divorce, she had to pay approximately $60 (30,000 CFA francs) to start the process, a prohibitive amount for most women. While the law gives women equal property rights, traditional practice and ignorance of the law prevented women, even educated women, from taking full advantage of their rights. A community property marriage had to be specified in the marriage contract. In addition if the type of marriage was not specified on the marriage certificate, judges presumed the marriage was polygynous. Traditional practice discriminated against women in inheritance matters, and men inherited most of the family wealth. Women's access to employment and to economic and educational opportunities was limited. Women constituted approximately 15 percent of the labor force, and the government, the country's major employer, paid women the same as men for similar work. Women often lived under harsh conditions, particularly in rural areas, where they performed difficult farm work and did most of the childrearing. The Ministry for the Promotion of Women, Children, and the Family was charged with ensuring the legal rights of women. Under a four-year (2004-2008) national plan of action to promote the status of women, the government continued efforts to reduce inequalities between men and women and to create links between women within the Economic Community of West African States and throughout Africa. Several women's rights groups, such as the Association of Malian Women Lawyers, the Association of Women in Law and Development, the Collective of Women's Associations, and the Association for the Defense of Women's Rights, worked to highlight legal inequities, primarily in the family code, through debates, conferences, and women's rights training. These groups also provided legal assistance to women and targeted magistrates, police officers, and religious and traditional leaders in educational outreach to promote women's rights. The government was committed to providing for children's welfare and rights. Several laws protect children and provide for their welfare, including an ordinance that provides for regional positions as "child delegates" to safeguard the rights and interests of children. Education was tuition free and, in principle, open to all; however, students were required to provide their own uniforms and supplies. Primary school was compulsory up to the age of 12, but only 56.6 percent of children from seven to 12 years old (49.3 percent of girls and 64.1 percent of boys) received a primary education during the 2005-06 school year. Girls' enrollment in school was lower than boys' at all levels due to poverty, cultural tendencies to emphasize boys' education, and early marriages. Other factors affecting school enrollment in general included distance to the nearest school, lack of transportation, and shortages of teachers and instructional materials. Members of the black Tamachek community reported that Tamachek children were denied educational opportunities because their masters would not allow their children to attend school (see section 5, National/Racial/Ethnic Minorities). Approximately 11 percent of students attended private Arabic-language schools, or Medersas. Medersas were encouraged to follow the government curriculum, and most taught core subjects including math, science, and foreign languages; however, few Medersas fully adhered to the government's curriculum due to a lack of teacher training and instructional materials. An unknown number of primary school aged children throughout the country attended part-time Koranic schools; most students were under the age of 10. Koranic schools taught only the Koran and were partially funded by students, known as garibouts, who were required by schoolmasters to beg for money on the streets as part of their religious instruction. A 2005 UNICEF study of Koranic schools in Mopti found that children who attended these schools spent the majority of their time begging on the streets or working in fields. The government provided subsidized medical care to children as well as adults, but the care was limited in quality and availability. Boys and girls had equal access to medical care. Statistics on child abuse were unreliable, and reported cases of abuse were rare, according to local human rights organizations. The social services department investigated and intervened in cases of child abuse or neglect. FGM was commonly performed on young girls (see section 5, Women). Women may legally marry at age 18 and men at age 21. The marriage code allows girls under age 15 to marry with parental consent or special permission from a judge. Women's rights organizations opposed this provision as contradicting international conventions that protect children through the age of 18. Underage marriage was known to be a problem in the regions of Kayes, Sikasso, Timbuktu, and Mopti. Parents contracted marriage for girls as young as age 11 in the Fulani, Minianka, and Soninke ethnic groups, even though the practice is illegal. Local women's rights NGOs, such as Action for the Promotion and Development of Women, the Committee for the Defense of Women's Rights, and the Women's and Children's Rights Watch, educated local populations about the negative consequences of underage marriage. The government also helped to enable girls married at an early age to continue in school. Trafficking in children (see section 5, Trafficking) and child labor (see section 6.d.) were problems. Trafficking in Persons The law does not prohibit trafficking in persons in adults but does prohibit trafficking in children; however, there were reports that persons were trafficked to, from, and within the country. Most trafficking occurred within the country during the year. Children were trafficked to rice fields in the central regions; boys were trafficked to mines in the south; and girls were trafficked for involuntary domestic servitude in Bamako. Victims were generally trafficked for agricultural work, domestic servitude, and to a lesser extent into begging, gold mining, and prostitution. The victims were usually from the central regions of the country and not a specific ethnic group. Women and girls were trafficked from Nigeria for sexual exploitation, mainly by Nigerian traffickers. Child trafficking is punishable by five to 20 years' imprisonment. The law also prohibits the contractual use of persons without their consent. Penalties increase if a minor is involved and range from five to 20 years' imprisonment. Although legal protections and measures are in place, parents of child victims were reluctant to file charges, and cases often languished within the justice system. During the year there also were reports of trafficking in persons between the country and its neighbors, primarily Guinea and Burkina Faso. During the year a local court convicted Moussa Traore, a citizen of the country, for trafficking two children, ages 13 and 14, to work on his cotton farm in Cote d'Ivoire. Traore was sentenced to one year's imprisonment, but released because he had already served the length of the sentence awaiting trial. On October 12, gendarmes in the town of Niono discovered 24 citizens of Burkina Faso, including 20 minors, in a minibus driven by Zakaria Ouedrago. According to the police, Ouedrago and Dramane Konta, a citizen of the country, had trafficked the 24 for work in Konta's fields. The children were turned over to a local NGO that cares for victims of child trafficking, and were subsequently repatriated to Burkina Faso. Ouedrago was arrested and awaiting trial at year's end. Konta remained at large. The Ministry for the Promotion of Women, Children, and the Family and the Ministry of Labor and Civil Service shared responsibility for combating trafficking. The two ministries, in cooperation with the Ministry of Foreign Affairs and the Ministry of Territorial Administration, developed a program to identify and rehabilitate victims, educate the population, and strengthen the legal system with regard to the movement and trafficking of minors. In July the Ministry for the Promotion of Women, Children, and the Family released the results of a 2004 study on the sexual exploitation of minors in the regions of Sikasso, Kayes, and Bamako. The study, which involved 450 interviews, found that the children most at risk for sexual exploitation were girls between the ages of 12 and 18 who worked as street vendors or domestic servants, or who were homeless children or the victims of child trafficking. Such exploitation was most prevalent in areas in which the population and economy were in flux, such as border zones or towns on transportation routes or in mining areas. The study noted that most cases of sexual exploitation went unreported and recommended that the country strengthen its laws to protect children. The government assists with international trafficking investigations and the extradition of citizens accused of trafficking in other countries, but there were no such cases during the year. The government worked closely with international organizations and NGOs to coordinate the repatriation and reintegration of trafficking victims. Three children were repatriated during the year from Cote d'Ivoire. Welcome centers in Mopti, Segou, Sikasso, and Bamako assisted in returning trafficked children to their families. The government provided temporary shelter and protection for victims at these centers. Parents were required to carry travel passes for children, a measure intended to curb child trafficking. Persons with Disabilities There was no specific law protecting the rights of persons with disabilities in employment, education, access to health care, or in the provision of other state services; however, the government did not discriminate against persons with disabilities. There is no law mandating accessibility to public buildings. There were no reports of societal discrimination against persons with disabilities. The Ministry of Social Affairs is charged with the protection of the rights of persons with disabilities. Societal discrimination against "black" Tamacheks and hereditary servitude relationships between Tamacheks and other groups continued during the year (see section 6.c.). Members of the Tamachek community reported that they did not benefit from equal education opportunities because their masters would not allow their children to attend school. Tamacheks reported they were deprived of civil liberties by other ethnic groups. On November 15, a Tamachek group, known by the acronym TEMEDT, called for an end to all slavery-related practices in the country (see section 6.c.). The 2004 case concerning the killing of a customs officer during a confrontation between two Tuareg communities in Kidal was still pending at year's end. Other Social Abuses and Discrimination In June 2005 the governor of Bamako refused to grant official recognition to a gay rights association (see section 2.b.). Section 6 Worker Rights a. The Right of Association The law provides for workers to form or join unions of their choice without previous authorization or excessive requirements, and workers exercised these rights in practice. Only the military, the gendarmerie, and the national guard were excluded from forming unions. An estimated 95 percent of salaried employees were organized, including teachers, magistrates, health workers, and senior civil servants. The law does not prohibit antiunion discrimination, but there were no reports of antiunion behavior or activities during the year. b. The Right to Organize and Bargain Collectively The law allows unions to conduct their activities without interference, and the government respected these rights in practice. The law provides for the right to collective bargaining, and workers exercised this right freely. Unions have the right to strike, and workers exercised this right. There are no export processing zones. The growth of independent unions led to more direct bargaining between unions and their employers. Wages and salaries for workers belonging to the National Union of Malian Workers Federation (UNTM) and the Syndicated Confederation of Malian Workers were set by tripartite negotiations between the Ministry of Labor, labor unions, and representatives of the National Council of Employers of the sector to which the wages applied. These negotiations usually set the pattern for unions outside the UNTM. Civil service salary levels were pegged nationally to an index established by the government. The law provides for the right to strike; however, there were restrictions in some areas. For example, civil servants and workers in state-owned enterprises were required to give two weeks' notice of a planned strike and to enter into mediation and negotiations with the employer and a third party, usually the Ministry of Labor and State Reforms. The labor code prohibits retribution against strikers, and the government generally effectively enforced these laws. c. Prohibition of Forced or Compulsory Labor The law prohibits forced or compulsory labor, including by children; however, there were reports that such practices occurred (see sections 5 and 6.d.). The law prohibits the contractual use of persons without their consent, and penalties include a fine and hard labor. Penalties increase significantly if a minor, defined as someone less than 15 years of age, is involved. Hereditary servitude relationships continued to informally link different ethnic groups, particularly in the north. There was evidence that members of the Tamachek community continued to live in forced servitude and were deprived of civil liberties by members of other ethnic groups. During the year members of the black Tamachek community, often referred to by the pejorative label bellah, reported on the continued existence of feudal slave-related practices in the country. d. Prohibition of Child Labor and Minimum Age for Employment The labor code has specific policies that pertain to child labor; however, these regulations often were ignored in practice, and child labor was a problem. The labor code permits children between the ages of 12 and 14 to work up to two hours per day during school vacations with parental approval. Children 14 to 16 may work up to 4½ hours per day with the permission of a labor inspector, but not during nights, on Sundays, or on holidays. Children 16 to 18 could work in jobs that were not physically demanding; boys could work up to eight hours per day, and girls up to six hours per day. Child labor predominated in the agricultural, mining, and domestic help sectors and, to a lesser degree, in craft and trade apprenticeships and cottage industries. Laws against unjust compensation, excessive hours, or capricious discharge did not apply to the vast number of children who worked in rural areas helping with family farms, household chores and herds, apprenticing in trades, or working in the informal sector, such as street vendors. Trafficking in children was a problem (see section 5). The authorities enforced labor code provisions through inspectors from the Ministry of Labor and State Reforms, which conducted surprise inspections and complaint-based inspections; however, resource limitations restricted the frequency and effectiveness of oversight by the Labor Inspection Service, which operated only in the formal sector. The National Campaign Against Child Labor, led by the International Program for the Elimination of Child Labor (IPEC)-Mali, was responsible for investigating abusive forms of child labor. IPEC relied on labor inspectors appointed by the government in Bamako and in regional labor offices throughout the country. IPEC investigated cases when NGOs or the media provided information that there was abusive child labor. There were no such reports during the year. e. Acceptable Conditions of Work The national minimum wage rate, set during the year, was approximately $53 (28,000 CFA francs) per month, which did not provide a decent standard of living for a worker and family. The minimum wage was supplemented by a required package of benefits, including social security and health care. While this total package could provide a minimum standard of living for one person, most wage earners supported large extended families and supplemented their income by subsistence farming or employment in the informal sector. The labor code specifies conditions of employment, including hours, wages, and social security; however, many employers either ignored or did not comply completely with the regulations. The legal workweek was 40 hours (45 hours for agricultural employees), with a requirement for a 24-hour rest period. Workers had to be paid overtime for additional hours. The law provides a broad range of legal protections against hazards in the workplace, and workers' groups brought pressure on employers to respect parts of the regulations, particularly those affecting personal hygiene. With high unemployment, however, workers often were reluctant to report violations of occupational safety regulations. The Labor Inspection Service oversees these standards but limited enforcement to the modern, formal sector. It was not effective in investigating and enforcing workers' safety and was insufficiently funded for its responsibilities. Workers had the right to remove themselves from dangerous work situations and to request an investigation by the Social Security Department, which is responsible for recommending remedial action where deemed necessary; it was not known if any worker had done so.

Iran is about a year away from developing a nuclear weapon and the United States remains committed to doing everything in its power to prevent that from happening, U.S. President Barack Obama said in an exclusive interview that aired Thursday on Israeli TV. Just days before he is to arrive in Israel for his first presidential visit, Obama told Israel's Channel 2 TV that while he still prefers diplomacy over force, a nuclear Iran is a "red line" and all options remain on the table to stop it. "Right now, we think it would take over a year or so for Iran to actually develop a nuclear weapon, but obviously we don't want to cut it too close," he said. "So when I'm consulting with Bibi (Israeli Prime Minister Benjamin Netanyahu) as I have over the last several years on this issue, my message to him will be the same as before: 'If we can resolve it diplomatically, that is a more lasting solution. But if not I continue to keep all options on the table."' The timeline for action against Iran has been one of the most fraught disputes in an already tense relationship between Obama and Netanyahu. Israel has repeatedly threatened to act militarily should Iran appear to be on the verge of obtaining a bomb, while the U.S. has pushed for more time to allow diplomacy and economic sanctions to run their course. Obama's forecast gives more time than that of Netanyahu, who has signalled that the coming months present a point of no return in dealing with Iran. The American president nonetheless took a stern tone toward Iran in the half-hour-long interview. "What I have also said is that there is a window, not an infinite period of time, but a window of time where we can resolve this diplomatically and it is in all of our interests" to do this, he said. "They (Iran) are not yet at the point, I think, where they have made a fundamental decision to get right with the international community ... I do think they are recognizing that there is a severe cost to continue on the path they are on and that there is another door open." Israel considers a nuclear-armed Iran to be an existential threat, citing Iranian denials of the Holocaust, its calls for Israel's destruction, its development of missiles capable of striking the Jewish state and its support for hostile Arab militant groups. Tehran says its nuclear program is peaceful and designed to produce energy and medical isotopes, a claim that Israel and many Western countries reject. Obama said that a nuclear Iran would also be "dangerous for the world. It would be dangerous for U.S. national security interests." In the interview, Obama also spoke about his relationship with Netanyahu - claiming it is not as tense as reported - and encouraged Israelis and Palestinians to resume peace talks.

How Will Obama's Israel Visit Play Out at Home?3/21/2013 4:49PM President Obama made a public appeal for sacrifice in the name of peace during his visit to Israel. How will the visit play out stateside? Jerry Seib reports. This transcript has been automatically generated and may not be 100% accurate. ... the the ... TheStreet piece ... must be a strong insecure or ... Jewish state ... for Israel's security concerns are met ... alongside a sovereign and independent ... Palestinian ... state ... present Obama I in Israel good thing a two state solution for Mideast pace ... woman use up or down back and so much mall right here right now ... I'm Simon Constable we got Jerry Sithe of The will Street gentle joining us now from Washington ... Tom Jerry ... I think Lily ALM that the Mideast is like a magnet the US president someone in to sold the region's problems ... the question is how I can play with the U S Photos twenty you think ... well I don't think is a bigger problem with U S voters I think what present Obama said in a speech today was pretty vague and premature keeping with U S policy in not even a conflict with Israeli Palestinian ... Benjamin Netanyahu the Israeli Prime Minister is for two state solution he said that the pass ... didn't talk about it very much these days but that's his position ... so there's nothing predict the controversial about it ... the audience for this beach is much more that domestic Israeli audience you know the interesting part of this beat me was ... the section which ... the present Obama essentially one over their head of Prime Minister Netanyahu went to the Israeli people in this day and said essentially ... governments don't make ... it grew bolder risky proposals on was the pressure from their own constituents to do it ... that's you it is essentially asking the Israelis and the young Israelis in this audience has been to ... create some pressure on their own Prime Minister get moving on the Palestinian peace process ... not match area ... during the trek from there were a number of rockets fired from ... the Gaza Strip into into Israel ... does that mom poll in any way affect the school for a two state solution or is where scientists can enhance and it did it saw from Intel ... well look I don't think there's anybody who thinks there's a solution out there that is in the two state solution and more in today's in which ... people but Israel could somehow absorb ... the entire ... West Bank the Gaza Strip or altar which are all over some Arab state ... those are sort of gone so I don't think there's anything ... of that in the rocket attack ... that gets in the way of the basic idea here ... with the rocket attack does is it shows you on the one hand the ... Palestinians are fairly desperate on the other hand ... it might be seen to show you that at ten am and that this sort of thing I mean ... firing rockets into Israel a time when there's an American president or in Israel out people make peace with those folks ... maybe not the best they can make an international diplomacy for their own cause ... but that sort of a different issue ... it's not that it was a was a major attack I think it's kind of embarrassing for the Palestinians were financing else ... made by the way been designed to make life difficult for talks with Abbas the leader of the Palestinian Authority ... who does not run Gaza Strip with the truck to come ... not now cherry abt you mention that this was the end of that domestic Israeli population ... the roof it came in the US that the criticisms of President Obama that he hasn't been friendly enough to to Israel as as the state ... aam does this help deflect of those that this accusations ... well I'm not sure today speech does it affect you know it may be headed to get me out of it than a little bit of tears to extend as I said that he's seen as trying to put pressure on Israeli Prime minister to do with the UAW's wants ... that may be at the bit of a problem in that regard ... I think that's overwhelm by what happened yesterday when ... the president went much further than it has in the past to say in effect to say explicitly ... I'd get Israel's back when it comes to the really big threat that the Israelis see which is the Iranian nuclear program ... and by the way if they feel they have to go to attack those Iranian nuclear facilities ... they've essentially got my green light to do so not going to talk about it ... that I think is the that was the day yesterday they really want much for that to assuage those concerns that he's not supportive ... enough of Israel ... and my guess is in the long run bouts of people ... who are concerned about the question will take away from the strep ... content was good news that thank you Brian much so it's it's Jerry Sithe of The will Street gentle mall on what's going on in Israel believes day don't come ...

The Complete Works of William Shakespeare (The Oxford Shakespeare), ed. with a glossary by W.J. Craig M.A. (Oxford University Press, 1916). http://oll.libertyfund.org/titles/1632, |Available in the following formats:| |Kindle||149 KB||This is an E-book formatted for Amazon Kindle devices.| |EBook PDF||418 KB||This text-based PDF or EBook was created from the HTML version of this book and is part of the Portable Library of Liberty.| |HTML||330 KB||This version has been converted from the original text. Every effort has been taken to translate the unique features of the printed book into the HTML medium.| |Simplified HTML||330 KB||This is a simplifed HTML format, intended for screen readers and other limited-function browsers.| |ePub||142 KB||ePub standard file for your iPad or any e-reader compatible with that format| One of the plays in the 1916 Oxford University Press edition of all of Shakespeare’s plays and poems. The text is in the public domain. This material is put online to further the educational goals of Liberty Fund, Inc. Unless otherwise stated in the Copyright Information section above, this material may be used freely for educational and academic purposes. It may not be used in any way for profit. |DUKE OF VENICE.| |PRINCE OF MOROCCO, }||Suitors to Portia.| |PRINCE OF ARRAGON, }| |ANTONIO,||a Merchant of Venice.| |GRATIANO, }||Friends to Antonio and Bassanio.| |LORENZO,||in love with Jessica.| |SHYLOCK,||a rich Jew.| |TUBAL,||a Jew, his Friend.| |LAUNCELOT GOBBO,||a Clown, Servant to Shylock.| |OLD GOBBO,||Father to Launcelot.| |LEONARDO,||Servant to Bassanio.| |BALTHAZAR, }||Servants to Portia.| |PORTIA,||a rich Heiress.| |JESSICA,||Daughter to Shylock.| |Magnificoes of Venice, Officers of the Court of Justice, Gaoler, Servants to Portia, and other Attendants.| Scene.—Partly at Venice, and partly at Belmont, the seat of Portia, on the Continent. Enter Antonio, Salarino, and Salanio. In sooth, I know not why I am so sad: It wearies me; you say it wearies you; But how I caught it, found it, or came by it, What stuff ’tis made of, whereof it is born,Craig1916: 4 I am to learn; And such a want-wit sadness makes of me, That I have much ado to know myself. Your mind is tossing on the ocean;Craig1916: 8 There, where your argosies with portly sail,— Like signiors and rich burghers on the flood, Or, as it were, the pageants of the sea,— Do overpeer the petty traffickers,Craig1916: 12 That curtsy to them, do them reverence, As they fly by them with their woven wings. Believe me, sir, had I such venture forth, The better part of my affections wouldCraig1916: 16 Be with my hopes abroad. I should be still Plucking the grass to know where sits the wind; Peering in maps for ports, and piers, and roads; And every object that might make me fearCraig1916: 20 Misfortune to my ventures, out of doubt Would make me sad. My wind, cooling my broth, Would blow me to an ague, when I thought What harm a wind too great might do at sea.Craig1916: 24 I should not see the sandy hour-glass run But I should think of shallows and of flats, And see my wealthy Andrew dock’d in sand Vailing her high-top lower than her ribsCraig1916: 28 To kiss her burial. Should I go to church And see the holy edifice of stone, And not bethink me straight of dangerous rocks, Which touching but my gentle vessel’s sideCraig1916: 32 Would scatter all her spices on the stream, Enrobe the roaring waters with my silks; And, in a word, but even now worth this, And now worth nothing? Shall I have the thoughtCraig1916: 36 To think on this, and shall I lack the thought That such a thing bechanc’d would make me sad? But tell not me: I know Antonio Is sad to think upon his merchandise.Craig1916: 40 Believe me, no: I thank my fortune for it, My ventures are not in one bottom trusted, Nor to one place; nor is my whole estate Upon the fortune of this present year:Craig1916: 44 Therefore, my merchandise makes me not sad. Why, then you are in love. Not in love neither? Then let’s say you are sad, Because you are not merry: and ’twere as easy For you to laugh and leap, and say you are merry,Craig1916: 49 Because you are not sad. Now, by two-headed Janus, Nature hath fram’d strange fellows in her time: Some that will evermore peep through their eyes And laugh like parrots at a bag-piper,Craig1916: 53 And other of such vinegar aspect That they’ll not show their teeth in way of smile, Though Nestor swear the jest be laughable.Craig1916: 56 Enter Bassanio, Lorenzo, and Gratiano. Here comes Bassanio, your most noble kinsman, Gratiano, and Lorenzo. Fare ye well: We leave you now with better company. I would have stay’d till I had made you merry,Craig1916: 60 If worthier friends had not prevented me. Your worth is very dear in my regard. I take it, your own business calls on you, And you embrace the occasion to depart.Craig1916: 64 Good morrow, my good lords. Good signiors both, when shall we laugh? say when? You grow exceeding strange: must it be so? We’ll make our leisures to attend on yours. [Exeunt Salarino and Salanio. My Lord Bassanio, since you have found Antonio,Craig1916: 69 We too will leave you; but, at dinner-time, I pray you, have in mind where we must meet. I will not fail you.Craig1916: 72 You look not well, Signior Antonio; You have too much respect upon the world: They lose it that do buy it with much care: Believe me, you are marvellously chang’d.Craig1916: 76 I hold the world but as the world, Gratiano; A stage where every man must play a part, And mine a sad one. Let me play the fool: With mirth and laughter let old wrinkles come, And let my liver rather heat with wineCraig1916: 81 Than my heart cool with mortifying groans. Why should a man, whose blood is warm within, Sit like his grandsire cut in alabaster?Craig1916: 84 Sleep when he wakes, and creep into the jaundice By being peevish? I tell thee what, Antonio— I love thee, and it is my love that speaks— There are a sort of men whose visagesCraig1916: 88 Do cream and mantle like a standing pond, And do a wilful stillness entertain, With purpose to be dress’d in an opinion Of wisdom, gravity, profound conceit;Craig1916: 92 As who should say, ‘I am Sir Oracle, And when I ope my lips let no dog bark!’ O, my Antonio, I do know of these, That therefore only are reputed wiseCraig1916: 96 For saying nothing; when, I am very sure, If they should speak, would almost damn those ears Which, hearing them, would call their brothers fools. I’ll tell thee more of this another time:Craig1916: 100 But fish not, with this melancholy bait, For this fool-gudgeon, this opinion. Come, good Lorenzo. Fare ye well awhile: I’ll end my exhortation after dinner.Craig1916: 104 Well, we will leave you then till dinner-time. I must be one of these same dumb-wise men, For Gratiano never lets me speak. Well, keep me company but two years moe,Craig1916: 108 Thou shalt not know the sound of thine own tongue. Farewell: I’ll grow a talker for this gear. Thanks, i’ faith; for silence is only commendable In a neat’s tongue dried and a maid not vendible. [Exeunt Gratiano and Lorenzo. Is that anything now?Craig1916: 113 Gratiano speaks an infinite deal of nothing, more than any man in all Venice. His reasons are as two grains of wheat hid in two bushels of chaff: you shall seek all day ere you find them, and, when you have them, they are not worth the search. Well, tell me now, what lady is the same To whom you swore a secret pilgrimage,Craig1916: 121 That you to-day promis’d to tell me of? ’Tis not unknown to you, Antonio, How much I have disabled mine estate,Craig1916: 124 By something showing a more swelling port Than my faint means would grant continuance: Nor do I now make moan to be abridg’d From such a noble rate; but my chief careCraig1916: 128 Is, to come fairly off from the great debts Wherein my time, something too prodigal, Hath left me gag’d. To you, Antonio, I owe the most, in money and in love;Craig1916: 132 And from your love I have a warranty To unburthen all my plots and purposes How to get clear of all the debts I owe. I pray you, good Bassanio, let me know it;Craig1916: 136 And if it stand, as you yourself still do, Within the eye of honour, be assur’d, My purse, my person, my extremest means, Lie all unlock’d to your occasions.Craig1916: 140 In my school-days, when I had lost one shaft, I shot his fellow of the self-same flight The self-same way with more advised watch, To find the other forth, and by adventuring both, I oft found both. I urge this childhood proof, Because what follows is pure innocence. I owe you much, and, like a wilful youth, That which I owe is lost; but if you pleaseCraig1916: 148 To shoot another arrow that self way Which you did shoot the first, I do not doubt, As I will watch the aim, or to find both, Or bring your latter hazard back again,Craig1916: 152Edition: current; Page: And thankfully rest debtor for the first. You know me well, and herein spend but time To wind about my love with circumstance; And out of doubt you do me now more wrong In making question of my uttermostCraig1916: 157 Than if you had made waste of all I have: Then do but say to me what I should do That in your knowledge may by me be done,Craig1916: 160 And I am prest unto it: therefore speak. In Belmont is a lady richly left, And she is fair, and, fairer than that word, Of wondrous virtues: sometimes from her eyes I did receive fair speechless messages:Craig1916: 165 Her name is Portia; nothing undervalu’d To Cato’s daughter, Brutus’ Portia: Nor is the wide world ignorant of her worth,Craig1916: 168 For the four winds blow in from every coast Renowned suitors; and her sunny locks Hang on her temples like a golden fleece; Which makes her seat of Belmont Colchos’ strond,Craig1916: 172 And many Jasons come in quest of her. O my Antonio! had I but the means To hold a rival place with one of them, I have a mind presages me such thrift,Craig1916: 176 That I should questionless be fortunate. Thou knowest that all my fortunes are at sea; Neither have I money, nor commodity To raise a present sum: therefore go forth;Craig1916: 180 Try what my credit can in Venice do: That shall be rack’d, even to the uttermost, To furnish thee to Belmont, to fair Portia. Go, presently inquire, and so will I,Craig1916: 184 Where money is, and I no question make To have it of my trust or for my sake. Enter Portia and Nerissa. By my troth, Nerissa, my little body is aweary of this great world. You would be, sweet madam, if your miseries were in the same abundance as your good fortunes are: and yet, for aught I see, they are as sick that surfeit with too much as they that starve with nothing. It is no mean happiness therefore, to be seated in the mean: superfluity comes sooner by white hairs, but competency lives longer.Craig1916: 10 Good sentences and well pronounced. They would be better if well followed. If to do were as easy as to know what were good to do, chapels had been churches, and poor men’s cottages princes’ palaces. It is a good divine that follows his own instructions: I can easier teach twenty what were good to be done, than be one of the twenty to follow mine own teaching. The brain may devise laws for the blood, but a hot temper leaps o’er a cold decree: such a hare is madness the youth, to skip o’er the meshes of good counsel the cripple. But this reasoning is not in the fashion to choose me a husband. O me, the word ‘choose!’ I may neither choose whom I would nor refuse whom I dislike; so is the will of a living daughter curbed by the will of a dead father. Is it not hard, Nerissa, that I cannot choose one nor refuse none?Craig1916: 29 Your father was ever virtuous, and holy men at their death have good inspirations; therefore, the lottery that he hath devised in these three chests of gold, silver, and lead, whereof who chooses his meaning chooses you, will, no doubt, never be chosen by any rightly but one who you shall rightly love. But what warmth is there in your affection towards any of these princely suitors that are already come?Craig1916: 38 I pray thee, over-name them, and as thou namest them, I will describe them; and, according to my description, level at my affection. First, there is the Neapolitan prince.Craig1916: 42 Ay, that’s a colt indeed, for he doth nothing but talk of his horse; and he makes it a great appropriation to his own good parts that he can shoe him himself. I am much afeard my lady his mother played false with a smith. Then is there the County Palatine.Craig1916: 48 He doth nothing but frown, as who should say, ‘An you will not have me, choose.’ He hears merry tales, and smiles not: I fear he will prove the weeping philosopher when he grows old, being so full of unmannerly sadness in his youth. I had rather be married to a death’s-head with a bone in his mouth than to either of these. God defend me from these two! How say you by the French lord, Monsieur Le Bon?Craig1916: 58 God made him, and therefore let him pass for a man. In truth, I know it is a sin to be a mocker; but, he! why, he hath a horse better than the Neapolitan’s, a better bad habit of frowning than the Count Palatine; he is every man in no man; if a throstle sing, he falls straight a-capering; he will fence with his own shadow: if I should marry him, I should marry twenty husbands. If he would despise me, I would forgive him, for if he love me to madness, I shall never requite him.Craig1916: 69 What say you, then, to Falconbridge, the young baron of England? You know I say nothing to him, for he Edition: current; Page: understands not me, nor I him: he hath neither Latin, French, nor Italian; and you will come into the court and swear that I have a poor pennyworth in the English. He is a proper man’s picture, but, alas! who can converse with a dumb-show? How oddly he is suited! I think he bought his doublet in Italy, his round hose in France, his bonnet in Germany, and his behaviour every where.Craig1916: 81 What think you of the Scottish lord, his neighbour? That he hath a neighbourly charity in him, for he borrowed a box of the ear of the Englishman, and swore he would pay him again when he was able: I think the Frenchman became his surety and sealed under for another. How like you the young German, the Duke of Saxony’s nephew?Craig1916: 90 Very vilely in the morning, when he is sober, and most vilely in the afternoon, when he is drunk: when he is best, he is a little worse than a man, and when he is worst, he is little better than a beast. An the worst fall that ever fell, I hope I shall make shift to go without him. If he should offer to choose, and choose the right casket, you should refuse to perform your father’s will, if you should refuse to accept him.Craig1916: 100 Therefore, for fear of the worst, I pray thee, set a deep glass of Rhenish wine on the contrary casket, for, if the devil be within and that temptation without, I know he will choose it. I will do anything, Nerissa, ere I will be married to a sponge.Craig1916: 106 You need not fear, lady, the having any of these lords: they have acquainted me with their determinations; which is, indeed, to return to their home and to trouble you with no more suit, unless you may be won by some other sort than your father’s imposition depending on the caskets.Craig1916: 113 If I live to be as old as Sibylla, I will die as chaste as Diana, unless I be obtained by the manner of my father’s will. I am glad this parcel of wooers are so reasonable, for there is not one among them but I dote on his very absence, and I pray God grant them a fair departure.Craig1916: 120 Do you not remember, lady, in your father’s time, a Venetian, a scholar and a soldier, that came hither in the company of the Marquis of Montferrat?Craig1916: 124 Yes, yes: it was Bassanio; as I think, he was so called. True, madam: he, of all the men that ever my foolish eyes looked upon, was the best deserving a fair lady.Craig1916: 129 I remember him well, and I remember him worthy of thy praise. Enter a Servant. How now! what news?Craig1916: 132 The four strangers seek for you, madam, to take their leave; and there is a forerunner come from a fifth, the Prince of Morocco, who brings word the prince his master will be here to-night.Craig1916: 137 If I could bid the fifth welcome with so good heart as I can bid the other four farewell, I should be glad of his approach: if he have the condition of a saint and the complexion of a devil, I had rather he should shrive me than wive me. Come, Nerissa. Sirrah, go before.Craig1916: 143 Whiles we shut the gate upon one wooer, another knocks at the door. Enter Bassanio and Shylock. Three thousand ducats; well? Ay, sir, for three months. For three months; well? For the which, as I told you, Antonio shall be bound.Craig1916: 5 Antonio shall become bound; well? May you stead me? Will you pleasure me? Shall I know your answer?Craig1916: 8 Three thousand ducats, for three months, and Antonio bound. Your answer to that. Antonio is a good man.Craig1916: 12 Have you heard any imputation to the contrary? Ho, no, no, no, no: my meaning in saying he is a good man is to have you understand me that he is sufficient. Yet his means are in supposition: he hath an argosy bound to Tripolis, another to the Indies; I understand moreover upon the Rialto, he hath a third at Mexico, a fourth for England, and other ventures he hath, squandered abroad. But ships are but boards, sailors but men: there be land-rats and water-rats, land-thieves, and water-thieves,—I mean pirates,—and then there is the peril of waters, winds, and rocks. The man is, notwithstanding, sufficient. Three thousand ducats; I think, I may take his bond.Craig1916: 28 Be assured you may. I will be assured I may; and, that I may be assured, I will bethink me. May I speak with Antonio?Craig1916: 32 If it please you to dine with us. Yes, to smell pork: to eat of the habitation which your prophet the Nazarite conjured Edition: current; Page: the devil into. I will buy with you, sell with you, talk with you, walk with you, and so following; but I will not eat with you, drink with you, nor pray with you. What news on the Rialto? Who is he comes here?Craig1916: 40 This is Signior Antonio. [Aside.] How like a fawning publican he looks! I hate him for he is a Christian; But more for that in low simplicityCraig1916: 44 He lends out money gratis, and brings down The rate of usance here with us in Venice. If I can catch him once upon the hip, I will feed fat the ancient grudge I bear him.Craig1916: 48 He hates our sacred nation, and he rails, Even there where merchants most do congregate, On me, my bargains, and my well-won thrift, Which he calls interest. Cursed be my tribe,Craig1916: 52 If I forgive him! Shylock, do you hear? I am debating of my present store, And, by the near guess of my memory, I cannot instantly raise up the grossCraig1916: 56 Of full three thousand ducats. What of that? Tubal, a wealthy Hebrew of my tribe, Will furnish me. But soft! how many months Do you desire? [To Antonio.] Rest you fair, good signior;Craig1916: 60 Your worship was the last man in our mouths. Shylock, albeit I neither lend nor borrow By taking nor by giving of excess, Yet, to supply the ripe wants of my friend,Craig1916: 64 I’ll break a custom. [To Bassanio.] Is he yet possess’d How much ye would? Ay, ay, three thousand ducats. And for three months. I had forgot; three months; you told me so.Craig1916: 68 Well then, your bond; and let me see. But hear you; Methought you said you neither lend nor borrow I do never use it. When Jacob graz’d his uncle Laban’s sheep,—Craig1916: 72 This Jacob from our holy Abram was, As his wise mother wrought in his behalf, The third possessor: ay, he was the third,— And what of him? did he take interest? No; not take interest; not, as you would say,Craig1916: 77 Directly interest: mark what Jacob did. When Laban and himself were compromis’d, That all the eanlings that were streak’d and piedCraig1916: 80 Should fall as Jacob’s hire, the ewes, being rank, In end of autumn turned to the rams; And, when the work of generation was Between these woolly breeders in the act,Craig1916: 84 The skilful shepherd peel’d me certain wands, And, in the doing of the deed of kind, He stuck them up before the fulsome ewes, Who, then conceiving, did in eaning timeCraig1916: 88 Fall parti-colour’d lambs, and those were Jacob’s. This was a way to thrive, and he was blest: And thrift is blessing, if men steal it not. This was a venture, sir, that Jacob serv’d for;Craig1916: 92 A thing not in his power to bring to pass, But sway’d and fashion’d by the hand of heaven. Was this inserted to make interest good? Or is your gold and silver ewes and rams?Craig1916: 96 I cannot tell; I make it breed as fast: But note me, signior. Mark you this, Bassanio, The devil can cite Scripture for his purpose. An evil soul, producing holy witness,Craig1916: 100 Is like a villain with a smiling cheek, A goodly apple rotten at the heart. O, what a goodly outside falsehood hath! Three thousand ducats; ’tis a good round sum.Craig1916: 104 Three months from twelve, then let me see the rate. Well, Shylock, shall we be beholding to you? Signior Antonio, many a time and oft In the Rialto you have rated meCraig1916: 108 About my moneys and my usances: Still have I borne it with a patient shrug, For sufferance is the badge of all our tribe. You call me misbeliever, cut-throat dog,Craig1916: 112 And spet upon my Jewish gaberdine, And all for use of that which is mine own. Well then, it now appears you need my help: Go to then; you come to me, and you say,Craig1916: 116 ‘Shylock, we would have moneys:’ you say so; You, that did void your rheum upon my beard, And foot me as you spurn a stranger cur Over your threshold: moneys is your suit.Craig1916: 120 What should I say to you? Should I not say, ‘Hath a dog money? Is it possible A cur can lend three thousand ducats?’ or Shall I bend low, and in a bondman’s key,Craig1916: 124 With bated breath, and whispering humbleness, ‘Fair sir, you spet on me on Wednesday last; You spurn’d me such a day; another timeCraig1916: 128 You call’d me dog; and for these courtesies I’ll lend you thus much moneys?’ I am as like to call thee so again, To spet on thee again, to spurn thee too.Craig1916: 132 If thou wilt lend this money, lend it not As to thy friends,—for when did friendship take A breed for barren metal of his friend?— But lend it rather to thine enemy;Craig1916: 136 Who if he break, thou mayst with better face Exact the penalty. Why, look you, how you storm! I would be friends with you, and have your love, Forget the shames that you have stain’d me with,Craig1916: 140 Supply your present wants, and take no doit Of usance for my moneys, and you’ll not hear me: This is kind I offer. This were kindness. This kindness will I show. Go with me to a notary, seal me thereCraig1916: 145 Your single bond; and, in a merry sport, If you repay me not on such a day, In such a place, such sum or sums as areCraig1916: 148 Express’d in the condition, let the forfeit Be nominated for an equal pound Of your fair flesh, to be cut off and taken In what part of your body pleaseth me.Craig1916: 152 Content, i’ faith: I’ll seal to such a bond, And say there is much kindness in the Jew. You shall not seal to such a bond for me: I’ll rather dwell in my necessity.Craig1916: 156 Why, fear not, man; I will not forfeit it: Within these two months, that’s a month before This bond expires, I do expect return Of thrice three times the value of this bond.Craig1916: 160 O father Abram! what these Christians are, Whose own hard dealing teaches them suspect The thoughts of others. Pray you, tell me this; If he should break his day, what should I gain By the exaction of the forfeiture?Craig1916: 165 A pound of man’s flesh, taken from a man, Is not so estimable, profitable neither, As flesh of muttons, beefs, or goats. I say,Craig1916: 168 To buy his favour, I extend this friendship: If he will take it, so; if not, adieu; And, for my love, I pray you wrong me not. Yes, Shylock, I will seal unto this bond. Then meet me forthwith at the notary’s; Give him direction for this merry bond, And I will go and purse the ducats straight, See to my house, left in the fearful guardCraig1916: 176 Of an unthrifty knave, and presently I will be with you. Hie thee, gentle Jew. This Hebrew will turn Christian: he grows kind. I like not fair terms and a villain’s mind.Craig1916: 180 Come on: in this there can be no dismay; My ships come home a month before the day. Flourish of Cornets. Enter the Prince of Morocco, and his Followers; Portia, Nerissa, and Others of her Train. Mislike me not for my complexion, The shadow’d livery of the burnish’d sun, To whom I am a neighbour and near bred. Bring me the fairest creature northward born,Craig1916: 4 Where Phœbus’ fire scarce thaws the icicles, And let us make incision for your love, To prove whose blood is reddest, his or mine. I tell thee, lady, this aspect of mineCraig1916: 8 Hath fear’d the valiant: by my love, I swear The best regarded virgins of our clime Have lov’d it too: I would not change this hue, Except to steal your thoughts, my gentle queen. In terms of choice I am not solely led By nice direction of a maiden’s eyes; Besides, the lottery of my destiny Bars me the right of voluntary choosing:Craig1916: 16 But if my father had not scanted me And hedg’d me by his wit, to yield myself His wife who wins me by that means I told you, Yourself, renowned prince, then stood as fairCraig1916: 20 As any comer I have look’d on yet For my affection. Even for that I thank you: Therefore, I pray you, lead me to the caskets To try my fortune. By this scimitar,—Craig1916: 24 That slew the Sophy, and a Persian prince That won three fields of Sultan Solyman,— I would outstare the sternest eyes that look, Outbrave the heart most daring on the earth,Craig1916: 28 Pluck the young sucking cubs from the she-bear, Yea, mock the lion when he roars for prey, To win thee, lady. But, alas the while! If Hercules and Lichas play at diceCraig1916: 32 Which is the better man, the greater throw May turn by fortune from the weaker hand: So is Alcides beaten by his page; And so may I, blind fortune leading me,Craig1916: 36 Miss that which one unworthier may attain, And die with grieving. You must take your chance; And either not attempt to choose at all, Or swear before you choose, if you choose wrong, Never to speak to lady afterwardCraig1916: 41 In way of marriage: therefore be advis’d. Nor will not: come, bring me unto my chance. First, forward to the temple: after dinnerCraig1916: 44 Your hazard shall be made. Good fortune then! To make me blest or cursed’st among men! [Cornets, and exeunt. Enter Launcelot Gobbo. Certainly my conscience will serve me to run from this Jew my master. The fiend is at mine elbow, and tempts me, saying to me, ‘Gobbo, Launcelot Gobbo, good Launcelot,’ or ‘good Gobbo,’ or ‘good Launcelot Gobbo, use your legs, take the start, run away.’ My conscience says, ‘No; take heed, honest Launcelot; take heed, honest Gobbo;’ or, as aforesaid, ‘honest Launcelot Gobbo; do not run; scorn running with thy heels.’ Well, the most courageous fiend bids me pack: ‘Via!’ says the fiend; ‘away!’ says the fiend; ‘for the heavens, rouse up a brave mind,’ says the fiend, ‘and run.’ Well, my conscience, hanging about the neck of my heart, says very wisely to me, ‘My honest friend Launcelot, being an honest man’s son,’—or rather an honest woman’s son;—for, indeed, my father did something smack, something grow to, he had a kind of taste;—well, my conscience says, ‘Launcelot, budge not.’ ‘Budge,’ says the fiend. ‘Budge not,’ says my conscience. ‘Conscience,’ say I, ‘you counsel well;’ ‘fiend,’ say I, ‘you counsel well:’ to be ruled by my conscience, I should stay with the Jew my master, who, God bless the mark! is a kind of devil; and, to run away from the Jew, I should be ruled by the fiend, who, saving your reverence, is the devil himself. Certainly, the Jew is the very devil incarnal; and, in my conscience, my conscience is but a kind of hard conscience, to offer to counsel me to stay with the Jew. The fiend gives the more friendly counsel: I will run, fiend; my heels are at your commandment; I will run.Craig1916: 33 Enter Old Gobbo, with a basket. Master young man, you; I pray you, which is the way to Master Jew’s? [Aside.] O heavens! this is my truebegotten father, who, being more than sandblind, high-gravel blind, knows me not: I will try confusions with him. Master young gentleman, I pray you, which is the way to Master Jew’s?Craig1916: 41 Turn up on your right hand at the next turning, but, at the next turning of all, on your left; marry, at the very next turning, turn of no hand, but turn down indirectly to the Jew’s house. By God’s sonties, ’twill be a hard way to hit. Can you tell me whether one Launcelot, that dwells with him, dwell with him or no?Craig1916: 49 Talk you of young Master Launcelot? [Aside.] Mark me now; now will I raise the waters. Talk you of young Master Launcelot? No master, sir, but a poor man’s son: his father, though I say it, is an honest, exceeding poor man, and, God be thanked, well to live.Craig1916: 56 Well, let his father be what a’ will, we talk of young Master Launcelot. Your worship’s friend, and Launcelot, sir.Craig1916: 60 But I pray you, ergo, old man, ergo, I beseech you, talk you of young Master Launcelot? Of Launcelot, an’t please your mastership.Craig1916: 64 Ergo, Master Launcelot. Talk not of Master Launcelot, father; for the young gentleman,—according to Fates and Destinies and such odd sayings, the Sisters Three and such branches of learning,—is, indeed, deceased; or, as you would say in plain terms, gone to heaven. Marry, God forbid! the boy was the very staff of my age, my very prop.Craig1916: 72 [Aside.] Do I look like a cudgel or a hovel-post, a staff or a prop? Do you know me, father? Alack the day! I know you not, young gentleman: but I pray you, tell me, is my boy,—God rest his soul!—alive or dead? Do you not know me, father? Alack, sir, I am sand-blind; I know you not.Craig1916: 81 Nay, indeed, if you had your eyes, you might fail of the knowing me: it is a wise father that knows his own child. Well, old man, I will tell you news of your son. Give me your blessing; truth will come to light; murder cannot be hid long; a man’s son may, but, in the end, truth will out.Craig1916: 88 Pray you, sir, stand up. I am sure you are not Launcelot, my boy. Pray you, let’s have no more fooling about it, but give me your blessing: I am Launcelot, your boy that was, your son that is, your child that shall be.Craig1916: 94 I cannot think you are my son. I know not what I shall think of that; but I am Launcelot, the Jew’s man, and I am sure Margery your wife is my mother.Craig1916: 98 Her name is Margery, indeed: I’ll be sworn, if thou be Launcelot, thou art mine own Edition: current; Page: flesh and blood. Lord worshipped might he be! what a beard hast thou got! thou hast got more hair on thy chin than Dobbin my thill-horse has on his tail.Craig1916: 104 It should seem then that Dobbin’s tail grows backward: I am sure he had more hair on his tail than I have on my face, when I last saw him.Craig1916: 108 Lord! how art thou changed. How dost thou and thy master agree? I have brought him a present. How ’gree you now? Well, well: but, for mine own part, as I have set up my rest to run away, so I will not rest till I have run some ground. My master’s a very Jew: give him a present! give him a halter: I am farnished in his service; you may tell every finger I have with my ribs. Father, I am glad you are come: give me your present to one Master Bassanio, who, indeed, gives rare new liveries. If I serve not him, I will run as far as God has any ground. O rare fortune! here comes the man: to him, father; for I am a Jew, if I serve the Jew any longer.Craig1916: 123 Enter Bassanio, with Leonardo, and other Followers. You may do so; but let it be so hasted that supper be ready at the very furthest by five of the clock. See these letters delivered; put the liveries to making; and desire Gratiano to come anon to my lodging. [Exit a Servant. To him, father.Craig1916: 129 God bless your worship! Gramercy! wouldst thou aught with me?Craig1916: 132 Here’s my son, sir, a poor boy,— Not a poor boy, sir, but the rich Jew’s man; that would, sir,—as my father shall specify,—Craig1916: 136 He hath a great infection, sir, as one would say, to serve— Indeed, the short and the long is, I serve the Jew, and have a desire, as my father shall specify,—Craig1916: 141 His master and he, saving your worship’s reverence, are scarce cater-cousins,— To be brief, the very truth is that the Jew having done me wrong, doth cause me,—as my father, being, I hope, an old man, shall frutify unto you,—Craig1916: 147 I have here a dish of doves that I would bestow upon your worship, and my suit is,— In very brief, the suit is impertinent to myself, as your worship shall know by this honest old man; and, though I say it, though old man, yet poor man, my father. One speak for both. What would you? Serve you, sir.Craig1916: 156 That is the very defect of the matter, sir. I know thee well; thou hast obtain’d thy suit: Shylock thy master spoke with me this day,Craig1916: 160 And hath preferr’d thee, if it be preferment To leave a rich Jew’s service, to become The follower of so poor a gentleman. The old proverb is very well parted between my master Shylock and you, sir: you have the grace of God, sir, and he hath enough. Thou speak’st it well. Go, father, with thy son. Take leave of thy old master, and inquireCraig1916: 168 My lodging out. [To his followers.] Give him a livery More guarded than his fellows’: see it done. Father, in. I cannot get a service, no; I have ne’er a tongue in my head. Well, [Looking on his palm.] if any man in Italy have a fairer table which doth offer to swear upon a book, I shall have good fortune. Go to; here’s a simple line of life: here’s a small trifle of wives: alas! fifteen wives is nothing: a ’leven widows and nine maids is a simple coming-in for one man; and then to ’scape drowning thrice, and to be in peril of my life with the edge of a feather-bed; here are simple ’scapes. Well, if Fortune be a woman, she’s a good wench for this gear. Father, come; I’ll take my leave of the Jew in the twinkling of an eye.Craig1916: 184 [Exeunt Launcelot and Old Gobbo. I pray thee, good Leonardo, think on this: These things being bought, and orderly bestow’d, Return in haste, for I do feast to-night My best-esteem’d acquaintance: hie thee, go.Craig1916: 188 My best endeavours shall be done herein. Where is your master? Yonder, sir, he walks. I have a suit to you. You have obtain’d it. You must not deny me: I must go with you to Belmont. Why, then you must. But hear thee, Gratiano; Thou art too wild, too rude and bold of voice; Parts that become thee happily enough,Craig1916: 197 And in such eyes as ours appear not faults;Edition: current; Page: But where thou art not known, why, there they show Something too liberal. Pray thee, take painCraig1916: 200 To allay with some cold drops of modesty Thy skipping spirit, lest, through thy wild behaviour, I be misconstru’d in the place I go to, And lose my hopes. Signior Bassanio, hear me:Craig1916: 204 If I do not put on a sober habit, Talk with respect, and swear but now and then, Wear prayer-books in my pocket, look demurely, Nay more, while grace is saying, hood mine eyes Thus with my hat, and sigh, and say ‘amen;’ Use all the observance of civility, Like one well studied in a sad ostent To please his grandam, never trust me more.Craig1916: 212 Well, we shall see your bearing. Nay, but I bar to-night; you shall not gauge me By what we do to-night. No, that were pity: I would entreat you rather to put onCraig1916: 216 Your boldest suit of mirth, for we have friends That purpose merriment. But fare you well: I have some business. And I must to Lorenzo and the rest;Craig1916: 220 But we will visit you at supper-time. Enter Jessica and Launcelot. I am sorry thou wilt leave my father so: Our house is hell, and thou, a merry devil, Didst rob it of some taste of tediousness. But fare thee well; there is a ducat for thee:Craig1916: 4 And, Launcelot, soon at supper shalt thou see Lorenzo, who is thy new master’s guest: Give him this letter; do it secretly; And so farewell: I would not have my fatherCraig1916: 8 See me in talk with thee. Adieu! tears exhibit my tongue. Most beautiful pagan, most sweet Jew! If a Christian did not play the knave and get thee, I am much deceived. But, adieu! these foolish drops do somewhat drown my manly spirit: adieu! Farewell, good Launcelot. Alack, what heinous sin is it in meCraig1916: 16 To be asham’d to be my father’s child! But though I am a daughter to his blood, I am not to his manners. O Lorenzo! If thou keep promise, I shall end this strife,Craig1916: 20 Become a Christian, and thy loving wife. Enter Gratiano, Lorenzo, Salarino, and Salanio. Nay, we will slink away in supper-time, Disguise us at my lodging, and return All in an hour. We have not made good preparation.Craig1916: 4 We have not spoke us yet of torch-bearers. ’Tis vile, unless it may be quaintly order’d, And better, in my mind, not undertook. ’Tis now but four o’clock: we have two hoursCraig1916: 8 To furnish us. Enter Launcelot, with a letter. Friend Launcelot, what’s the news? An it shall please you to break up this, it shall seem to signify. I know the hand: in faith, ’tis a fair hand; And whiter than the paper it writ onCraig1916: 13 Is the fair hand that writ. Love news, in faith. By your leave, sir. Whither goest thou?Craig1916: 16 Marry, sir, to bid my old master, the Jew, to sup to-night with my new master, the Christian. Hold here, take this: tell gentle Jessica I will not fail her; speak it privately.Craig1916: 21 Will you prepare you for this masque to-night? I am provided of a torch-bearer.Craig1916: 24 Ay, marry, I’ll be gone about it straight. And so will I. Meet me and Gratiano At Gratiano’s lodging some hour hence. ’Tis good we do so.Craig1916: 28 [Exeunt Salarino and Salanio. Was not that letter from fair Jessica? I must needs tell thee all. She hath directed How I shall take her from her father’s house; What gold and jewels she is furnish’d with;Craig1916: 32 What page’s suit she hath in readiness. If e’er the Jew her father come to heaven, It will be for his gentle daughter’s sake; And never dare misfortune cross her foot,Craig1916: 36 Unless she do it under this excuse, That she is issue to a faithless Jew. Come, go with me: peruse this as thou goest. Fair Jessica shall be my torch-bearer. Enter Shylock and Launcelot. Well, thou shalt see, thy eyes shall be thy judge, The difference of old Shylock and Bassanio:— What, Jessical—thou shalt not gormandize, As thou hast done with me;—What, Jessical— And sleep and snore, and rend apparel out—Craig1916: 5 Why, Jessica, I say! Who bids thee call? I do not bid thee call. Your worship was wont to tell me that I could do nothing without bidding.Craig1916: 9 Call you? What is your will? I am bid forth to supper, Jessica: There are my keys. But wherefore should I go? I am not bid for love; they flatter me:Craig1916: 13 But yet I’ll go in hate, to feed upon The prodigal Christian. Jessica, my girl, Look to my house. I am right loath to go:Craig1916: 16 There is some ill a-brewing towards my rest, For I did dream of money-bags to-night. I beseech you, sir, go: my young master doth expect your reproach.Craig1916: 20 So do I his. And they have conspired together: I will not say you shall see a masque; but if you do, then it was not for nothing that my nose fell a-bleeding on Black-Monday last, at six o’clock i’ the morning, falling out that year on Ash-Wednesday was four year in the afternoon. What! are there masques? Hear you me, Jessica:Craig1916: 28 Lock up my doors; and when you hear the drum, And the vile squealing of the wry-neck’d fife, Clamber not you up to the casements then, Nor thrust your head into the public streetCraig1916: 32 To gaze on Christian fools with varnish’d faces, But stop my house’s ears, I mean my casements; Let not the sound of shallow foppery enter My sober house. By Jacob’s staff I swearCraig1916: 36 I have no mind of feasting forth to-night; But I will go. Go you before me, sirrah; Say I will come. I will go before, air. Mistress, look out at window, for all this;Craig1916: 41 What says that fool of Hagar’s offspring, ha?Craig1916: 44 His words were, ‘Farewell, mistress;’ nothing else. The patch is kind enough, but a huge feeder; Snail-slow in profit, and he sleeps by day More than the wild cat: drones hive not with me;Craig1916: 48 Therefore I part with him, and part with him To one that I would have him help to waste His borrow’d purse. Well, Jessica, go in: Perhaps I will return immediately:Craig1916: 52 Do as I bid you; shut doors after you: ‘Fast bind, fast find,’ A proverb never stale in thrifty mind. Farewell; and if my fortune be not crost, I have a father, you a daughter, lost. Enter Gratiano and Salarino, masqued. This is the penthouse under which Lorenzo Desir’d us to make stand. His hour is almost past. And it is marvel he out-dwells his hour, For lovers ever run before the clock.Craig1916: 4 O! ten times faster Venus’ pigeons fly To seal love’s bonds new-made, than they are wont To keep obliged faith unforfeited! That ever holds: who riseth from a feast With that keen appetite that he sits down?Craig1916: 9 Where is the horse that doth untread again His tedious measures with the unbated fire That he did pace them first? All things that are, Are with more spirit chased than enjoy’d.Craig1916: 13 How like a younker or a prodigal The scarfed bark puts from her native bay, Hugg’d and embraced by the strumpet wind!Craig1916: 16 How like the prodigal doth she return, With over-weather’d ribs and ragged sails, Lean, rent, and beggar’d by the strumpet wind! Here comes Lorenzo: more of this hereafter.Craig1916: 20 Sweet friends, your patience for my long abode; Not I, but my affairs, have made you wait: When you shall please to play the thieves for wives, I’ll watch as long for you then. Approach;Craig1916: 24 Here dwells my father Jew. Ho! who’s within? Enter Jessica above, in boy’s clothes. Who are you? Tell me, for more certainty, Albeit I’ll swear that I do know your tongue. Lorenzo, and thy love.Craig1916: 28 Lorenzo, certain; and my love indeed, For whom love I so much? And now who knows But you, Lorenzo, whether I am yours? Heaven and thy thoughts are witness that thou art.Craig1916: 32 Here, catch this casket; it is worth the pains. I am glad ’tis night, you do not look on me, For I am much asham’d of my exchange; But love is blind, and lovers cannot seeCraig1916: 36 The pretty follies that themselves commit; For if they could, Cupid himself would blush To see me thus transformed to a boy. Descend, for you must be my torch-bearer.Craig1916: 40 What! must I hold a candle to my shames? They in themselves, good sooth, are too-too light. Why, ’tis an office of discovery, love, And I should be obscur’d. So are you, sweet,Craig1916: 44 Even in the lovely garnish of a boy. But come at once; For the close night doth play the runaway, And we are stay’d for at Bassanio’s feast.Craig1916: 48 I will make fast the doors, and gild myself With some more ducats, and be with you straight. Now, by my hood, a Gentile, and no Jew. Beshrew me, but I love her heartily;Craig1916: 52 For she is wise, if I can judge of her, And fair she is, if that mine eyes be true, And true she is, as she hath prov’d herself; And therefore, like herself, wise, fair, and true, Shall she be placed in my constant soul.Craig1916: 57 What, art thou come? On, gentlemen; away! Our masquing mates by this time for us stay. [Exit with Jessica and Salarino. Who’s there?Craig1916: 60 Fie, fie, Gratiano! where are all the rest? ’Tis nine o’clock; our friends all stay for you. No masque to-night: the wind is come about;Craig1916: 64 Bassanio presently will go aboard: I have sent twenty out to seek for you. I am glad on’t: I desire no more delight Than to be under sail and gone to-night.Craig1916: 68 Flourish of Cornets. Enter Portia, with the Prince of Morocco, and their Trains. Go, draw aside the curtains, and discover The several caskets to this noble prince. Now make your choice. The first, of gold, which this inscription bears:Craig1916: 4 Who chooseth me shall gain what many men desire. The second, silver, which this promise carries: Who chooseth me shall get as much as he deserves. This third, dull lead, with warning all as blunt: Who chooseth me must give and hazard all he hath.Craig1916: 9 How shall I know if I do choose the right? The one of them contains my picture, prince: If you choose that, then I am yours withal.Craig1916: 12 Some god direct my judgment! Let me see: I will survey the inscriptions back again: What says this leaden casket? Who chooseth me must give and hazard all he hath.Craig1916: 16 Must give: For what? for lead? hazard for lead? This casket threatens. Men that hazard all Do it in hope of fair advantages: A golden mind stoops not to shows of dross;Craig1916: 20 I’ll then nor give nor hazard aught for lead. What says the silver with her virgin hue? Who chooseth me shall get as much as he deserves. As much as he deserves! Pause there, Morocco, And weigh thy value with an even hand.Craig1916: 25 If thou be’st rated by thy estimation, Thou dost deserve enough; and yet enough May not extend so far as to the lady:Craig1916: 28 And yet to be afeard of my deserving Were but a weak disabling of myself. As much as I deserve! Why, that’s the lady: I do in birth deserve her, and in fortunes,Craig1916: 32 In graces, and in qualities of breeding; But more than these, in love I do deserve. What if I stray’d no further, but chose here? Let’s see once more this saying grav’d in gold:Craig1916: 36Edition: current; Page: Who chooseth me shall gain what many men desire. Why, that’s the lady: all the world desires her; From the four corners of the earth they come, To kiss this shrine, this mortal-breathing saint: The Hyrcanian deserts and the vasty wildsCraig1916: 41 Of wide Arabia are as throughfares now For princes to come view fair Portia: The watery kingdom, whose ambitious headCraig1916: 44 Spits in the face of heaven, is no bar To stop the foreign spirits, but they come, As o’er a brook, to see fair Portia. One of these three contains her heavenly picture. Is’t like that lead contains her? ’Twere damnationCraig1916: 49 To think so base a thought: it were too gross To rib her cerecloth in the obscure grave. Or shall I think in silver she’s immur’d,Craig1916: 52 Being ten times undervalu’d to tried gold? O sinful thought! Never so rich a gem Was set in worse than gold. They have in England A coin that bears the figure of an angelCraig1916: 56 Stamped in gold, but that’s insculp’d upon; But here an angel in a golden bed Lies all within. Deliver me the key: Here do I choose, and thrive I as I may!Craig1916: 60 There, take it, prince; and if my form lie there, Then I am yours. [He unlocks the golden casket. O hell! what have we here? A carrion Death, within whose empty eye There is a written scroll. I’ll read the writing. Cold, indeed; and labour lost: Then, farewell, heat, and welcome, frost! Portia, adieu. I have too griev’d a heartCraig1916: 76 To take a tedious leave: thus losers part. [Exit with his Train. Flourish of Cornets. A gentle riddance. Draw the curtains: go. Let all of his complexion choose me so. Enter Salarino and Salanio. Why, man, I saw Bassanio under sail: With him is Gratiano gone along; And in their ship I’m sure Lorenzo is not. The villain Jew with outcries rais’d the duke,Craig1916: 4 Who went with him to search Bassanio’s ship. He came too late, the ship was under sail: But there the duke was given to understand That in a gondola were seen togetherCraig1916: 8 Lorenzo and his amorous Jessica. Besides, Antonio certified the duke They were not with Bassanio in his ship. I never heard a passion so confus’d,Craig1916: 12 So strange, outrageous, and so variable, As the dog Jew did utter in the streets: ‘My daughter! O my ducats! O my daughter! Fled with a Christian! O my Christian ducats! Justice! the law! my ducats, and my daughter! A sealed bag, two sealed bags of ducats, Of double ducats, stol’n from me by my daughter! And jewels! two stones, two rich and precious stones,Craig1916: 20 Stol’n by my daughter! Justice! find the girl! She hath the stones upon her, and the ducats.’ Why, all the boys in Venice follow him, Crying, his stones, his daughter, and his ducats. Let good Antonio look he keep his day,Craig1916: 25 Or he shall pay for this. Marry, well remember’d. I reason’d with a Frenchman yesterday, Who told me,—in the narrow seas that partCraig1916: 28 The French and English,—there miscarried A vessel of our country richly fraught. I thought upon Antonio when he told me, And wish’d in silence that it were not his.Craig1916: 32 You were best to tell Antonio what you hear; Yet do not suddenly, for it may grieve him. A kinder gentleman treads not the earth. I saw Bassanio and Antonio part:Craig1916: 36 Bassanio told him he would make some speed Of his return: he answer’d ‘Do not so; Slubber not business for my sake, Bassanio, But stay the very riping of the time;Craig1916: 40 And for the Jew’s bond which he hath of me, Let it not enter in your mind of love: Be merry, and employ your chiefest thoughts To courtship and such fair ostents of loveCraig1916: 44 As shall conveniently become you there:’ And even there, his eye being big with tears, Turning his face, he put his hand behind him, And with affection wondrous sensibleCraig1916: 48 He wrung Bassanio’s hand; and so they parted. I think he only loves the world for him.Edition: current; Page: I pray thee, let us go and find him out, And quicken his embraced heavinessCraig1916: 52 With some delight or other. Do we so. Enter Nerissa, with a Servitor. Quick, quick, I pray thee; draw the curtain straight: The Prince of Arragon hath ta’en his oath, And comes to his election presently. Flourish of Cornets. Enter the Prince of Arragon, Portia, and their Trains. Behold, there stands the caskets, noble prince:Craig1916: 4 If you choose that wherein I am contain’d, Straight shall our nuptial rites be solemniz’d; But if you fail, without more speech, my lord, You must be gone from hence immediately.Craig1916: 8 I am enjoin’d by oath to observe three things: First, never to unfold to any one Which casket ’twas I chose; next, if I fail Of the right casket, never in my lifeCraig1916: 12 To woo a maid in way of marriage; If I do fail in fortune of my choice, Immediately to leave you and be gone.Craig1916: 16 To these injunctions every one doth swear That comes to hazard for my worthless self. And so have I address’d me. Fortune now To my heart’s hope! Gold, silver, and base lead. Who chooseth me must give and hazard all he hath:Craig1916: 21 You shall look fairer, ere I give or hazard. What says the golden chest? ha! let me see: Who chooseth me shall gain what many men desire.Craig1916: 24 What many men desire! that ‘many’ may be meant By the fool multitude, that choose by show, Not learning more than the fond eye doth teach; Which pries not to the interior, but, like the martlet,Craig1916: 28 Builds in the weather on the outward wall, Even in the force and road of casualty. I will not choose what many men desire, Because I will not jump with common spiritsCraig1916: 32 And rank me with the barbarous multitude. Why, then to thee, thou silver treasure-house; Tell me once more what title thou dost bear: Who chooseth me shall get as much as he deserves.Craig1916: 36 And well said too; for who shall go about To cozen fortune and be honourable Without the stamp of merit? Let none presume To wear an undeserved dignity.Craig1916: 40 O! that estates, degrees, and offices Were not deriv’d corruptly, and that clear honour Were purchas’d by the merit of the wearer. How many then should cover that stand bare; How many be commanded that command;Craig1916: 45 How much low peasantry would then be glean’d From the true seed of honour; and how much honour Pick’d from the chaff and ruin of the timesCraig1916: 48 To be new varnish’d! Well, but to my choice: Who chooseth me shall get as much as he deserves. I will assume desert. Give me a key for this, And instantly unlock my fortunes here.Craig1916: 52 [He opens the silver casket. Too long a pause for that which you find there. What’s here? the portrait of a blinking idiot, Presenting me a schedule! I will read it. How much unlike art thou to Portia!Craig1916: 56 How much unlike my hopes and my deservings! Who chooseth me shall have as much as he deserves. Did I deserve no more than a fool’s head? Is that my prize? are my deserts no better?Craig1916: 60 To offend, and judge, are distinct offices, And of opposed natures. What is here? Thus hath the candle sing’d the moth. O, these deliberate fools! when they do choose, They have the wisdom by their wit to lose.Craig1916: 81 The ancient saying is no heresy:Edition: current; Page: ‘Hanging and wiving goes by destiny.’ Come, draw the curtain, Nerissa.Craig1916: 84 Enter a Servant. Where is my lady? Here; what would my lord? Madam, there is alighted at your gate A young Venetian, one that comes before To signify the approaching of his lord;Craig1916: 88 From whom he bringeth sensible regreets, To wit, — besides commends and courteous breath,— Gifts of rich value. Yet I have not seen So likely an embassador of love.Craig1916: 92 A day in April never came so sweet, To show how costly summer was at hand, As this fore-spurrer comes before his lord. No more, I pray thee: I am half afeard Thou wilt say anon he is some kin to thee,Craig1916: 97 Thou spend’st such high-day wit in praising him. Come, come, Nerissa; for I long to see Quick Cupid’s post that comes so mannerly.Craig1916: 100 Bassanio, lord Love, if thy will it be! Enter Salanio and Salarino. Now, what news on the Rialto? Why, yet it lives there unchecked that Antonio hath a ship of rich lading wracked on the narrow seas; the Goodwins, I think they call the place; a very dangerous flat, and fatal, where the carcasses of many a tall ship lie buried, as they say, if my gossip Report be an honest woman of her word.Craig1916: 8 I would she were as lying a gossip in that as ever knapped ginger, or made her neighbours believe she wept for the death of a third husband. But it is true,—without any slips of prolixity or crossing the plain highway of talk,—that the good Antonio, the honest Antonio,—O, that I had a title good enough to keep his name company!—Craig1916: 16 Come, the full stop. Ha! what sayst thou? Why, the end is, he hath lost a ship. I would it might prove the end of his losses.Craig1916: 21 Let me say ‘amen’ betimes, lest the devil cross my prayer, for here he comes in the likeness of a Jew.Craig1916: 24 How now, Shylock! what news among the merchants? You knew, none so well, none so well as you, of my daughter’s flight.Craig1916: 28 That’s certain: I, for my part, knew the tailor that made the wings she flew withal. And Shylock, for his own part, knew the bird was fledged; and then it is the complexion of them all to leave the dam.Craig1916: 33 She is damned for it. That’s certain, if the devil may be her judge.Craig1916: 36 My own flesh and blood to rebel! Out upon it, old carrion! rebels it at these years? I say my daughter is my flesh and blood.Craig1916: 41 There is more difference between thy flesh and hers than between jet and ivory; more between your bloods than there is between red wine and Rhenish. But tell us, do you hear whether Antonio have had any loss at sea or no?Craig1916: 47 There I have another bad match: a bankrupt, a prodigal, who dare scarce show his head on the Rialto; a beggar, that used to come so smug upon the mart; let him look to his bond: he was wont to call me usurer; let him look to his bond: he was wont to lend money for a Christian courtesy; let him look to his bond.Craig1916: 54 Why, I am sure, if he forfeit thou wilt not take his flesh: what’s that good for? To bait fish withal: if it will feed nothing else, it will feed my revenge. He hath disgraced me, and hindered me half a million, laughed at my losses, mocked at my gains, scorned my nation, thwarted my bargains, cooled my friends, heated mine enemies; and what’s his reason? I am a Jew. Hath not a Jew eyes? hath not a Jew hands, organs, dimensions, senses, affections, passions? fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, warmed and cooled by the same winter and summer, as a Christian is? If you prick us, do we not bleed? if you tickle us, do we not laugh? if you poison us, do we not die? and if you wrong us, shall we not revenge? If we are like you in the rest, we will resemble you in that. If a Jew wrong a Christian, what is his humility? Revenge. If a Christian wrong a Jew, what should his sufferance be by Christian example? Why, revenge. The villany you teach me I will execute, and it shall go hard but I will better the instruction.Craig1916: 78 Enter a Servant. Gentlemen, my master Antonio is at his house, and desires to speak with you both. We have been up and down to seek him. Here comes another of the tribe: a third cannot be matched, unless the devil himself turn Jew.Craig1916: 85 [Exeunt Salanio, Salarino and Servant. How now, Tubal! what news from Genoa? Hast thou found my daughter? I often came where I did hear of her, but cannot find her.Craig1916: 89 Why there, there, there! a diamond gone, cost me two thousand ducats in Frankfort! The curse never fell upon our nation till now; I never felt it till now: two thousand ducats in that; and other precious, precious jewels. I would my daughter were dead at my foot, and the jewels in her ear! would she were hearsed at my foot, and the ducats in her coffin! No news of them? Why, so: and I know not what’s spent in the search: Why thou—loss upon loss! the thief gone with so much, and so much to find the thief; and no satisfaction, no revenge: nor no ill luck stirring but what lights on my shoulders; no sighs but of my breathing; no tears but of my shedding.Craig1916: 104 Yes, other men have ill luck too. Antonio, as I heard in Genoa,— What, what, what? ill luck, ill luck? —hath an argosy cast away, coming from Tripolis.Craig1916: 109 I thank God! I thank God! Is it true? is it true? I spoke with some of the sailors that escaped the wrack.Craig1916: 113 I thank thee, good Tubal. Good news, good news! ha, ha! Where? in Genoa? Your daughter spent in Genoa, as I heard, one night, fourscore ducats.Craig1916: 117 Thou stick’st a dagger in me: I shall never see my gold again: fourscore ducats at a sitting! fourscore ducats!Craig1916: 120 There came divers of Antonio’s creditors in my company to Venice, that swear he cannot choose but break. I am very glad of it: I’ll plague him; I’ll torture him: I am glad of it.Craig1916: 125 One of them showed me a ring that he had of your daughter for a monkey. Out upon her! Thou torturest me, Tubal: it was my turquoise; I had it of Leah when I was a bachelor: I would not have given it for a wilderness of monkeys. But Antonio is certainly undone.Craig1916: 132 Nay, that’s true, that’s very true. Go, Tubal, fee me an officer; bespeak him a fortnight before. I will have the heart of him, if he forfeit; for, were he out of Venice, I can make what merchandise I will. Go, go, Tubal, and meet me at our synagogue; go, good Tubal; at our synagogue, Tubal. Enter Bassanio, Portia, Gratiano, Nerissa, and Attendants. I pray you, tarry: pause a day or two Before you hazard; for, in choosing wrong. I lose your company: therefore, forbear awhile. There’s something tells me, but it is not love, I would not lose you; and you know yourself,Craig1916: 5 Hate counsels not in such a quality. But lest you should not understand me well,— And yet a maiden hath no tongue but thought,— I would detain you here some month or twoCraig1916: 9 Before you venture for me. I could teach you How to choose right, but then I am forsworn; So will I never be: so may you miss me;Craig1916: 12 But if you do, you’ll make me wish a sin, That I had been forsworn. Beshrew your eyes, They have o’erlook’d me and divided me: One half of me is yours, the other half yours,Craig1916: 16 Mine own, I would say; but if mine, then yours, And so all yours. O! these naughty times Put bars between the owners and their rights; And so, though yours, not yours. Prove it so,Craig1916: 20 Let fortune go to hell for it, not I. I speak too long; but ’tis to peise the time, To eke it and to draw it out in length, To stay you from election. Let me choose;Craig1916: 24 For as I am, I live upon the rack. Upon the rack, Bassanio! then confess What treason there is mingled with your love. None but that ugly treason of mistrust, Which makes me fear th’ enjoying of my love: There may as well be amity and lifeCraig1916: 30 ’Tween snow and fire, as treason and my love. Ay, but I fear you speak upon the rack, Where men enforced do speak anything.Craig1916: 33 Promise me life, and I’ll confess the truth. Well then, confess, and live. ‘Confess’ and ‘love’ Had been the very sum of my confession:Craig1916: 36 O happy torment, when my torturer Doth teach me answers for deliverance! But let me to my fortune and the caskets. Away then! I am lock’d in one of them: If you do love me, you will find me out.Craig1916: 41 Nerissa and the rest, stand all aloof. Let music sound while he doth make his choice; Then, if he lose, he makes a swan-like end,Craig1916: 44Edition: current; Page: Fading in music: that the comparison May stand more proper, my eye shall be the stream And watery death-bed for him. He may win; And what is music then? then music isCraig1916: 48 Even as the flourish when true subjects bow To a new-crowned monarch: such it is As are those dulcet sounds in break of day That creep into the dreaming bridegroom’s ear, And summon him to marriage. Now he goes,Craig1916: 53 With no less presence, but with much more love, Than young Alcides, when he did redeem The virgin tribute paid by howling TroyCraig1916: 56 To the sea-monster: I stand for sacrifice; The rest aloof are the Dardanian wives, With bleared visages, come forth to view The issue of the exploit. Go, Hercules!Craig1916: 60 Live thou, I live: with much, much more dismay I view the fight than thou that mak’st the fray. [A Song, whilst Bassanio comments on the caskets to himself. Ding, dong, bell.Craig1916: 72 So may the outward shows be least themselves: The world is still deceiv’d with ornament. In law, what plea so tainted and corrupt But, being season’d with a gracious voice,Craig1916: 76 Obscures the show of evil? In religion, What damned error, but some sober brow Will bless it and approve it with a text, Hiding the grossness with fair ornament?Craig1916: 80 There is no vice so simple but assumes Some mark of virtue on his outward parts. How many cowards, whose hearts are all as false As stairs of sand, wear yet upon their chinsCraig1916: 84 The beards of Hercules and frowning Mars, Who, inward search’d, have livers white as milk; And these assume but valour’s excrement To render them redoubted! Look on beauty,Craig1916: 88 And you shall see ’tis purchas’d by the weight; Which therein works a miracle in nature, Making them lightest that wear most of it: So are those crisped snaky golden locksCraig1916: 92 Which make such wanton gambols with the wind, Upon supposed fairness, often known To be the dowry of a second head, The skull that bred them, in the sepulchre.Craig1916: 96 Thus ornament is but the guiled shore To a most dangerous sea; the beauteous scarf Veiling an Indian beauty; in a word, The seeming truth which cunning times put on To entrap the wisest. Therefore, thou gaudy gold, Hard food for Midas, I will none of thee; Nor none of thee, thou pale and common drudge ’Tween man and man: but thou, thou meagre lead,Craig1916: 104 Which rather threat’nest than dost promise aught, Thy plainness moves me more than eloquence, And here choose I: joy be the consequence! [Aside.] How all the other passions fleet to air,Craig1916: 108 As doubtful thoughts, and rash-embrac’d despair, And shuddering fear, and green-ey’d jealousy. O love! be moderate; allay thy ecstasy; In measure rain thy joy; scant this excess;Craig1916: 112 I feel too much thy blessing; make it less, For fear I surfeit! What find I here? [Opening the leaden casket. Fair Portia’s counterfeit! What demi-god Hath come so near creation? Move these eyes? Or whether, riding on the balls of mine,Craig1916: 117 Seem they in motion? Here are sever’d lips, Parted with sugar breath; so sweet a bar Should sunder such sweet friends. Here, in her hairsCraig1916: 120 The painter plays the spider, and hath woven A golden mesh to entrap the hearts of men Faster than gnats in cobwebs: but her eyes!— How could he see to do them? having made one, Methinks it should have power to steal both his And leave itself unfurnish’d: yet look, how far The substance of my praise doth wrong this shadow In underprizing it, so far this shadowCraig1916: 128 Doth limp behind the substance. Here’s the scroll, The continent and summary of my fortune. A gentle scroll. Fair lady, by your leave; I come by note, to give and to receive.Craig1916: 140 Like one of two contending in a prize, That thinks he hath done well in people’s eyes, Hearing applause and universal shout, Giddy in spirit, still gazing in a doubtCraig1916: 144 Whether those peals of praise be his or no; So, thrice-fair lady, stand I, even so, As doubtful whether what I see be true,Edition: current; Page: Until confirm’d, sign’d, ratified by you.Craig1916: 148 You see me, Lord Bassanio, where I stand, Such as I am: though for myself alone I would not be ambitious in my wish, To wish myself much better; yet, for youCraig1916: 152 I would be trebled twenty times myself; A thousand times more fair, ten thousand times That only to stand high in your account,Craig1916: 156 I might in virtues, beauties, livings, friends, Exceed account: but the full sum of me Is sum of nothing; which, to term in gross, Is an unlesson’d girl, unschool’d, unpractis’d; Happy in this, she is not yet so oldCraig1916: 161 But she may learn; happier than this, She is not bred so dull but she can learn; Happiest of all is that her gentle spiritCraig1916: 164 Commits itself to yours to be directed, As from her lord, her governor, her king. Myself and what is mine to you and yours Is now converted: but now I was the lordCraig1916: 168 Of this fair mansion, master of my servants, Queen o’er myself; and even now, but now, This house, these servants, and this same myself Are yours, my lord. I give them with this ring; Which when you part from, lose, or give away, Let it presage the ruin of your love, And be my vantage to exclaim on you. Madam, you have bereft me of all words, Only my blood speaks to you in my veins;Craig1916: 177 And there is such confusion in my powers, As, after some oration fairly spoke By a beloved prince, there doth appearCraig1916: 180 Among the buzzing pleased multitude; Where every something, being blent together, Turns to a wild of nothing, save of joy, Express’d and not express’d. But when this ring Parts from this finger, then parts life from hence:Craig1916: 185 O! then be bold to say Bassanio’s dead. My lord and lady, it is now our time, That have stood by and seen our wishes prosper, To cry, good joy. Good joy, my lord and lady! My Lord Bassanio and my gentle lady, I wish you all the joy that you can wish; For I am sure you can wish none from me:Craig1916: 192 And when your honours mean to solemnize The bargain of your faith, I do beseech you, Even at that time I may be married too. With all my heart, so thou canst get a wife.Craig1916: 196 I thank your lordship, you have got me one. My eyes, my lord, can look as swift as yours: You saw the mistress, I beheld the maid; You lov’d, I lov’d for intermission.Craig1916: 200 No more pertains to me, my lord, than you. Your fortune stood upon the caskets there, And so did mine too, as the matter falls; For wooing here until I sweat again,Craig1916: 204 And swearing till my very roof was dry With oaths of love, at last, if promise last, I got a promise of this fair one here To have her love, provided that your fortuneCraig1916: 208 Achiev’d her mistress. Is this true, Nerissa? Madam, it is, so you stand pleas’d withal. And do you, Gratiano, mean good faith? Yes, faith, my lord.Craig1916: 212 Our feast shall be much honour’d in your marriage. We’ll play with them the first boy for a thousand ducats. What! and stake down?Craig1916: 216 No; we shall ne’er win at that sport, and stake down. But who comes here? Lorenzo and his infidel? What! and my old Venetian friend, Salanio?Craig1916: 220 Enter Lorenzo, Jessica, and Salanio. Lorenzo, and Salanio, welcome hither, If that the youth of my new interest here Have power to bid you welcome. By your leave, I bid my very friends and countrymen,Craig1916: 224 Sweet Portia, welcome. So do I, my lord: They are entirely welcome. I thank your honour. For my part, my lord, My purpose was not to have seen you here;Craig1916: 228 But meeting with Salanio by the way, He did entreat me, past all saying nay, To come with him along. I did, my lord, And I have reason for it. Signior AntonioCraig1916: 232 Commends him to you. [Gives Bassanio a letter. Ere I ope his letter, I pray you, tell me how my good friend doth. Not sick, my lord, unless it be in mind; Nor well, unless in mind: his letter thereCraig1916: 236 Will show you his estate. Nerissa, cheer yon stranger; bid her welcome. Your hand, Salanio. What’s the news from Venice? How doth that royal merchant, good Antonio? I know he will be glad of our success;Craig1916: 241 We are the Jasons, we have won the fleece. I would you had won the fleece that he hath lost. There are some shrewd contents in yon same paper,Craig1916: 244 That steal the colour from Bassanio’s cheek: Some dear friend dead, else nothing in the world Could turn so much the constitutionEdition: current; Page: Of any constant man. What, worse and worse! With leave, Bassanio; I am half yourself,Craig1916: 249 And I must freely have the half of anything That this same paper brings you. O sweet Portia! Here are a few of the unpleasant’st wordsCraig1916: 252 That ever blotted paper. Gentle lady, When I did first impart my love to you, I freely told you all the wealth I had Ran in my veins, I was a gentleman:Craig1916: 256 And then I told you true; and yet, dear lady, Rating myself at nothing, you shall see How much I was a braggart. When I told you My state was nothing, I should then have told you That I was worse than nothing; for, indeed,Craig1916: 261 I have engag’d myself to a dear friend, Engag’d my friend to his mere enemy, To feed my means. Here is a letter, lady;Craig1916: 264 The paper as the body of my friend, And every word in it a gaping wound, Issuing life-blood. But is it true, Salanio? Hath all his ventures fail’d? What, not one hit? From Tripolis, from Mexico, and England,Craig1916: 269 From Lisbon, Barbary, and India? And not one vessel ’scape the dreadful touch Of merchant-marring rocks? Not one, my lord.Craig1916: 272 Besides, it should appear, that if he had The present money to discharge the Jew, He would not take it. Never did I know A creature, that did bear the shape of man,Craig1916: 276 So keen and greedy to confound a man. He plies the duke at morning and at night, And doth impeach the freedom of the state, If they deny him justice: twenty merchants,Craig1916: 280 The duke himself, and the magnificoes Of greatest port, have all persuaded with him; But none can drive him from the envious plea Of forfeiture, of justice, and his bond.Craig1916: 284 When I was with him, I have heard him swear To Tubal and to Chus, his countrymen, That he would rather have Antonio’s flesh Than twenty times the value of the sumCraig1916: 288 That he did owe him; and I know, my lord, If law, authority, and power deny not, It will go hard with poor Antonio. Is it your dear friend that is thus in trouble?Craig1916: 292 The dearest friend to me, the kindest man, The best-condition’d and unwearied spirit In doing courtesies, and one in whom The ancient Roman honour more appearsCraig1916: 296 Than any that draws breath in Italy. What sum owes he the Jew? For me, three thousand ducats. What, no more? Pay him six thousand, and deface the bond;Craig1916: 300 Double six thousand, and then treble that, Before a friend of this description Shall lose a hair thorough Bassanio’s fault. First go with me to church and call me wife,Craig1916: 304 And then away to Venice to your friend; For never shall you lie by Portia’s side With an unquiet soul. You shall have gold To pay the petty debt twenty times over:Craig1916: 308 When it is paid, bring your true friend along. My maid Nerissa and myself meantime, Will live as maids and widows. Come, away! For you shall hence upon your wedding-day.Craig1916: 312 Bid your friends welcome, show a merry cheer; Since you are dear bought, I will love you dear. But let me hear the letter of your friend.Craig1916: 315 Sweet Bassanio, my ships have all miscarried, my creditors grow cruel, my estate is very low, my bond to the Jew is forfeit; and since, in paying it, it is impossible I should live, all debts are cleared between you and I, if I might but see you at my death. Notwithstanding, use your pleasure: if your love do not persuade you to come, let not my letter. O love, dispatch all business, and be gone!Craig1916: 324 Since I have your good leave to go away, I will make haste; but, till I come again, No bed shall e’er be guilty of my stay, Nor rest be interposer ’twixt us twain. Enter Shylock, Salarino, Antonio, and Gaoler. Gaoler, look to him: tell not me of mercy; This is the fool that lent out money gratis: Gaoler, look to him. Hear me yet, good Shylock. I’ll have my bond; speak not against my bond:Craig1916: 4 I have sworn an oath that I will have my bond. Thou call’dst me dog before thou hadst a cause, But, since I am a dog, beware my fangs: The duke shall grant me justice. I do wonder, Thou naughty gaoler, that thou art so fondCraig1916: 9 To come abroad with him at his request. I pray thee, hear me speak. I’ll have my bond; I will not hear thee speak:Craig1916: 12 I’ll have my bond, and therefore speak no more. I’ll not be made a soft and dull-eyed fool, To shake the head, relent, and sigh, and yield To Christian intercessors. Follow not;Craig1916: 16Edition: current; Page: I’ll have no speaking; I will have my bond. It is the most impenetrable cur That ever kept with men. Let him alone: I’ll follow him no more with bootless prayers. He seeks my life; his reason well I know.Craig1916: 21 I oft deliver’d from his forfeitures Many that have at times made moan to me; Therefore he hates me. I am sure the dukeCraig1916: 24 Will never grant this forfeiture to hold. The duke cannot deny the course of law: For the commodity that strangers have With us in Venice, if it be denied,Craig1916: 28 ’Twill much impeach the justice of the state; Since that the trade and profit of the city Consisteth of all nations. Therefore, go: These griefs and losses have so bated me,Craig1916: 32 That I shall hardly spare a pound of flesh To-morrow to my bloody creditor. Well, gaoler, on. Pray God, Bassanio come To see me pay his debt, and then I care not!Craig1916: 36 Enter Portia, Nerissa, Lorenzo, Jessica, and Balthazar. Madam, although I speak it in your presence, You have a noble and a true conceit Of god-like amity; which appears most strongly In bearing thus the absence of your lord.Craig1916: 4 But if you knew to whom you show this honour, How true a gentleman you send relief, How dear a lover of my lord your husband, I know you would be prouder of the workCraig1916: 8 Than customary bounty can enforce you. I never did repent for doing good, Nor shall not now: for in companions That do converse and waste the time together, Whose souls do bear an equal yoke of love,Craig1916: 13 There must be needs a like proportion Of lineaments, of manners, and of spirit; Which makes me think that this Antonio,Craig1916: 16 Being the bosom lover of my lord, Must needs be like my lord. If it be so, How little is the cost I have bestow’d In purchasing the semblance of my soulCraig1916: 20 From out the state of hellish cruelty! This comes too near the praising of myself; Therefore, no more of it: hear other things. Lorenzo, I commit into your handsCraig1916: 24 The husbandry and manage of my house Until my lord’s return: for mine own part, I have toward heaven breath’d a secret vow To live in prayer and contemplation,Craig1916: 28 Only attended by Nerissa here, Until her husband and my lord’s return. There is a monastery two miles off, And there will we abide. I do desire youCraig1916: 32 Not to deny this imposition, The which my love and some necessity Now lays upon you. Madam, with all my heart: I shall obey you in all fair commands.Craig1916: 36 My people do already know my mind, And will acknowledge you and Jessica In place of Lord Bassanio and myself. So fare you well till we shall meet again.Craig1916: 40 Fair thoughts and happy hours attend on you! I wish your ladyship all heart’s content. I thank you for your wish, and am well pleas’d To wish it back on you: fare you well, Jessica. [Exeunt Jessica and Lorenzo. Now, Balthazar,Craig1916: 45 As I have ever found thee honest-true, So let me find thee still. Take this same letter, And use thou all the endeavour of a manCraig1916: 48 In speed to Padua: see thou render this Into my cousin’s hand, Doctor Bellario; And, look, what notes and garments he doth give thee, Bring them, I pray thee, with imagin’d speedCraig1916: 52 Unto the traject, to the common ferry Which trades to Venice. Waste no time in words, But get thee gone: I shall be there before thee. Madam, I go with all convenient speed. Come on, Nerissa: I have work in hand That you yet know not of: we’ll see our husbands Before they think of us. Shall they see us? They shall, Nerissa; but in such a habit That they shall think we are accomplishedCraig1916: 61 With that we lack. I’ll hold thee any wager, When we are both accoutred like young men, I’ll prove the prettier fellow of the two,Craig1916: 64 And wear my dagger with the braver grace, And speak between the change of man and boy With a reed voice, and turn two mincing steps Into a manly stride, and speak of fraysCraig1916: 68 Like a fine bragging youth, and tell quaint lies, How honourable ladies sought my love, Which I denying, they fell sick and died: I could not do withal; then I’ll repent,Craig1916: 72 And wish, for all that, that I had not kill’d them: And twenty of these puny lies I’ll tell, That men shall swear I have discontinu’d schoolEdition: current; Page: Above a twelvemonth. I have within my mind A thousand raw tricks of these bragging Jacks, Which I will practise. Why, shall we turn to men? Fie, what a question’s that, If thou wert near a lewd interpreter!Craig1916: 80 But come: I’ll tell thee all my whole device When I am in my coach, which stays for us At the park gate; and therefore haste away, For we must measure twenty miles to-day.Craig1916: 84 Enter Launcelot and Jessica. Yes, truly; for, look you, the sins of the father are to be laid upon the children; therefore, I promise you, I fear you. I was always plain with you, and so now I speak my agitation of the matter: therefore be of good cheer; for, truly, I think you are damned. There is but one hope in it that can do you any good, and that is but a kind of bastard hope neither.Craig1916: 8 And what hope is that, I pray thee? Marry, you may partly hope that your father got you not, that you are not the Jew’s daughter.Craig1916: 12 That were a kind of bastard hope, indeed: so the sins of my mother should be visited upon me. Truly then I fear you are damned both by father and mother: thus when I shun Scylla, your father, I fall into Charybdis, your mother: well, you are gone both ways. I shall be saved by my husband; he hath made me a Christian.Craig1916: 21 Truly the more to blame he: we were Christians enow before; e’en as many as could well live one by another. This making of Christians will raise the price of hogs: if we grow all to be pork-eaters, we shall not shortly have a rasher on the coals for money.Craig1916: 27 I’ll tell my husband, Launcelot, what you say: here he comes. I shall grow jealous of you shortly, Launcelot, if you thus get my wife into corners.Craig1916: 32 Nay, you need not fear us, Lorenzo: Launcelot and I are out. He tells me flatly, there is no mercy for me in heaven, because I am a Jew’s daughter: and he says you are no good member of the commonwealth, for, in converting Jews to Christians, you raise the price of pork.Craig1916: 39 I shall answer that better to the commonwealth than you can the getting up of the negro’s belly: the Moor is with child by you, Launcelot.Craig1916: 43 It is much that the Moor should be more than reason; but if she be less than an honest woman, she is indeed more than I took her for.Craig1916: 47 How every fool can play upon the word! I think the best grace of wit will shortly turn into silence, and discourse grow commendable in none only but parrots. Go in, sirrah: bid them prepare for dinner.Craig1916: 52 That is done, sir; they have all stomachs. Goodly Lord, what a wit-snapper are you! then bid them prepare dinner.Craig1916: 56 That is done too, sir; only, ‘cover’ is the word. Will you cover, then, sir?Craig1916: 59 Not so, sir, neither; I know my duty. Yet more quarrelling with occasion! Wilt thou show the whole wealth of thy wit in an instant? I pray thee, understand a plain man in his plain meaning: go to thy fellows; bid them cover the table, serve in the meat, and we will come in to dinner.Craig1916: 66 For the table, sir, it shall be served in; for the meat, sir, it shall be covered; for your coming in to dinner, sir, why, let it be as humours and conceits shall govern. O dear discretion, how his words are suited! The fool hath planted in his memoryCraig1916: 72 An army of good words: and I do know A many fools, that stand in better place, Garnish’d like him, that for a tricksy word Defy the matter. How cheer’st thou, Jessica? And now, good sweet, say thy opinion;Craig1916: 77 How dost thou like the Lord Bassanio’s wife? Past all expressing. It is very meet, The Lord Bassanio live an upright life,Craig1916: 80 For, having such a blessing in his lady, He finds the joys of heaven here on earth; And if on earth he do not mean it, then In reason he should never come to heaven.Craig1916: 84 Why, if two gods should play some heavenly match, And on the wager lay two earthly women, And Portia one, there must be something else Pawn’d with the other, for the poor rude world Hath not her fellow. Even such a husbandCraig1916: 89 Hast thou of me as she is for a wife. Nay, but ask my opinion too of that. I will anon; first, let us go to dinner.Craig1916: 92 Nay, let me praise you while I have a stomach. No, pray thee, let it serve for table-talk; Then howsoe’er thou speak’st, ’mong other things I shall digest it. Well, I’ll set you forth. Enter the Duke: the Magnificoes; Antonio, Bassanio, Gratiano, Salarino, Salanio, and Others. What, is Antonio here? Ready, so please your Grace. I am sorry for thee: thou art come to answer A stony adversary, an inhuman wretchCraig1916: 4 Uncapable of pity, void and empty From any dram of mercy. I have heard Your Grace hath ta’en great pains to qualify His rigorous course; but since he stands obdurate,Craig1916: 8 And that no lawful means can carry me Out of his envy’s reach, I do oppose My patience to his fury, and am arm’d To suffer with a quietness of spiritCraig1916: 12 The very tyranny and rage of his. Go one, and call the Jew into the court. He’s ready at the door: he comes, my lord. Make room, and let him stand before our face.Craig1916: 16 Shylock, the world thinks, and I think so too, That thou but lead’st this fashion of thy malice To the last hour of act; and then ’tis thought Thou’lt show thy mercy and remorse more strangeCraig1916: 20 Than is thy strange-apparent cruelty; And where thou now exact’st the penalty,— Which is a pound of this poor merchant’s flesh,— Thou wilt not only loose the forfeiture,Craig1916: 24 But, touch’d with human gentleness and love, Forgive a moiety of the principal; Glancing an eye of pity on his losses, That have of late so huddled on his back,Craig1916: 28 Enow to press a royal merchant down, And pluck commiseration of his state From brassy bosoms and rough hearts of flint, From stubborn Turks and Tartars, never train’d To offices of tender courtesy.Craig1916: 33 We all expect a gentle answer, Jew. I have possess’d your Grace of what I purpose; And by our holy Sabbath have I swornCraig1916: 36 To have the due and forfeit of my bond: If you deny it, let the danger light Upon your charter and your city’s freedom. You’ll ask me, why I rather choose to haveCraig1916: 40 A weight of carrion flesh than to receive Three thousand ducats: I’ll not answer that: But say it is my humour: is it answer’d? What if my house be troubled with a rat,Craig1916: 44 And I be pleas’d to give ten thousand ducats To have it ban’d? What, are you answer’d yet? Some men there are love not a gaping pig; Some, that are mad if they behold a cat;Craig1916: 48 And others, when the bagpipe sings i’ the nose, Cannot contain their urine: for affection, Mistress of passion, sways it to the mood Of what it likes, or loathes. Now, for your answer:Craig1916: 52 As there is no firm reason to be render’d, Why he cannot abide a gaping pig; Why he, a harmless necessary cat; Why he, a wauling bagpipe; but of forceCraig1916: 56 Must yield to such inevitable shame As to offend, himself being offended; So can I give no reason, nor I will not, More than a lodg’d hate and a certain loathing I bear Antonio, that I follow thusCraig1916: 61 A losing suit against him. Are you answer’d? This is no answer, thou unfeeling man, To excuse the current of thy cruelty.Craig1916: 64 I am not bound to please thee with my answer. Do all men kill the things they do not love? Hates any man the thing he would not kill? Every offence is not a hate at first.Craig1916: 68 What! wouldst thou have a serpent sting thee twice? I pray you, think you question with the Jew: You may as well go stand upon the beach, And bid the main flood bate his usual height;Craig1916: 72 You may as well use question with the wolf, Why he hath made the ewe bleat for the lamb; You may as well forbid the mountain pines To wag their high tops, and to make no noiseCraig1916: 76 When they are fretted with the gusts of heaven; You may as well do anything most hard, As seek to soften that—than which what’s harder?— His Jewish heart: therefore, I do beseech you, Make no more offers, use no further means;Craig1916: 81 But with all brief and plain conveniency, Let me have judgment, and the Jew his will. For thy three thousand ducats here is six.Craig1916: 84 If every ducat in six thousand ducats Were in six parts and every part a ducat, I would not draw them; I would have my bond. How shalt thou hope for mercy, rendering none?Craig1916: 88 What judgment shall I dread, doing no wrong? You have among you many a purchas’d slave, Which, like your asses and your dogs and mules, You use in abject and in slavish parts,Craig1916: 92 Because you bought them: shall I say to you, Let them be free, marry them to your heirs? Why sweat they under burdens? let their beds Be made as soft as yours, and let their palates Be season’d with such viands? You will answer:Craig1916: 97 ‘The slaves are ours:’ so do I answer you: The pound of flesh which I demand of him, Is dearly bought; ’tis mine and I will have it. If you deny me, fie upon your law!Craig1916: 101 There is no force in the decrees of Venice. I stand for judgment: answer; shall I have it? Upon my power I may dismiss this court,Craig1916: 104 Unless Bellario, a learned doctor, Whom I have sent for to determine this, Come here to-day. My lord, here stays without A messenger with letters from the doctor,Craig1916: 108 New come from Padua. Bring us the letters: call the messenger. Good cheer, Antonio! What, man, courage yet! The Jew shall have my flesh, blood, bones, and all,Craig1916: 112 Ere thou shalt lose for me one drop of blood. I am a tainted wether of the flock, Meetest for death: the weakest kind of fruit Drops earliest to the ground; and so let me:Craig1916: 116 You cannot better be employ’d, Bassanio, Than to live still, and write mine epitaph. Enter Nerissa, dressed like a lawyer’s clerk. Came you from Padua, from Bellario? From both, my lord. Bellario greets your Grace. [Presents a letter. Why dost thou whet thy knife so earnestly?Craig1916: 121 To cut the forfeiture from that bankrupt there. Not on thy sole, but on thy soul, harsh Jew, Thou mak’st thy knife keen; but no metal can, No, not the hangman’s axe, bear half the keennessCraig1916: 125 Of thy sharp envy. Can no prayers pierce thee? No, none that thou hast wit enough to make. O, be thou damn’d, inexecrable dog!Craig1916: 128 And for thy life let justice be accus’d. Thou almost mak’st me waver in my faith To hold opinion with Pythagoras, That souls of animals infuse themselvesCraig1916: 132 Into the trunks of men: thy currish spirit Govern’d a wolf, who, hang’d for human slaughter, Even from the gallows did his fell soul fleet, And whilst thou lay’st in thy unhallow’d dam, Infus’d itself in thee; for thy desiresCraig1916: 137 Are wolfish, bloody, starv’d, and ravenous. Till thou canst rail the seal from off my bond, Thou but offend’st thy lungs to speak so loud: Repair thy wit, good youth, or it will fallCraig1916: 141 To cureless ruin. I stand here for law. This letter from Bellario doth commend A young and learned doctor to our court.Craig1916: 144 Where is he? He attendeth here hard by, To know your answer, whether you’ll admit him. With all my heart: some three or four of you Go give him courteous conduct to this place.Craig1916: 148 Meantime, the court shall hear Bellario’s letter. Your Grace shall understand that at the receipt of your letter I am very sick; but in the instant that your messenger came, in loving visitation was with me a young doctor of Rome; his name is Balthazar. I acquainted him with the cause in controversy between the Jew and Antonio the merchant: we turned o’er many books together: he is furnished with my opinion; which, bettered with his own learning,—the greatness whereof I cannot enough commend,—comes with him, at my importunity, to fill up your Grace’s request in my stead I beseech you, let his lack of years be no impediment to let him lack a reverend estimation, for I never knew so young a body with so old a head. I leave him to your gracious acceptance, whose trial shall better publish his commendation.Craig1916: 166 You hear the learn’d Bellario, what he writes: And here, I take it, is the doctor come. Enter Portia, dressed like a doctor of laws. Give me your hand. Came you from old Bellario? I did, my lord. You are welcome: take your place. Are you acquainted with the differenceCraig1916: 171 That holds this present question in the court? I am informed throughly of the cause.Edition: current; Page: Which is the merchant here, and which the Jew? Antonio and old Shylock, both stand forth. Is your name Shylock? Shylock is my name.Craig1916: 176 Of a strange nature is the suit you follow; Yet in such rule that the Venetian law Cannot impugn you as you do proceed. [To Antonio.] You stand within his danger, do you not?Craig1916: 180 Ay, so he says. Do you confess the bond? Then must the Jew be merciful. On what compulsion must I? tell me that. The quality of mercy is not strain’d,Craig1916: 184 It droppeth as the gentle rain from heaven Upon the place beneath: it is twice bless’d; It blesseth him that gives and him that takes: ’Tis mightiest in the mightiest; it becomesCraig1916: 188 The throned monarch better than his crown; His sceptre shows the force of temporal power, The attribute to awe and majesty, Wherein doth sit the dread and fear of kings; But mercy is above this sceptred sway,Craig1916: 193 It is enthroned in the hearts of kings, It is an attribute to God himself, And earthly power doth then show likest God’s When mercy seasons justice. Therefore, Jew, Though justice be thy plea, consider this,Craig1916: 198 That in the course of justice none of us Should see salvation: we do pray for mercy,Craig1916: 200 And that same prayer doth teach us all to render The deeds of mercy. I have spoke thus much To mitigate the justice of thy plea, Which if thou follow, this strict court of Venice Must needs give sentence ’gainst the merchant there.Craig1916: 205 My deeds upon my head! I crave the law, The penalty and forfeit of my bond. Is he not able to discharge the money? Yes, here I tender it for him in the court;Craig1916: 209 Yea, twice the sum: if that will not suffice, I will be bound to pay it ten times o’er, On forfeit of my hands, my head, my heart.Craig1916: 212 If this will not suffice, it must appear That malice bears down truth. And, I beseech you, Wrest once the law to your authority: To do a great right, do a little wrong,Craig1916: 216 And curb this cruel devil of his will. It must not be. There is no power in Venice Can alter a decree established: ’Twill be recorded for a precedent,Craig1916: 220 And many an error by the same example Will rush into the state. It cannot be. A Daniel come to judgment! yea, a Daniel! O wise young judge, how I do honour thee!Craig1916: 224 I pray you, let me look upon the bond. Here ’tis, most reverend doctor; here it is. Shylock, there’s thrice thy money offer’d thee. An oath, an oath, I have an oath in heaven:Craig1916: 228 Shall I lay perjury upon my soul? No, not for Venice. Why, this bond is forfeit; And lawfully by this the Jew may claim A pound of flesh, to be by him cut offCraig1916: 232 Nearest the merchant’s heart. Be merciful: Take thrice thy money; bid me tear the bond. When it is paid according to the tenour. It doth appear you are a worthy judge;Craig1916: 236 You know the law, your exposition Hath been most sound: I charge you by the law, Whereof you are a well-deserving pillar, Proceed to judgment: by my soul I swearCraig1916: 240 There is no power in the tongue of man To alter me. I stay here on my bond. Most heartily I do beseech the court To give the judgment. Why then, thus it is:Craig1916: 244 You must prepare your bosom for his knife. O noble judge! O excellent young man! For, the intent and purpose of the law Hath full relation to the penalty,Craig1916: 248 Which here appeareth due upon the bond. ’Tis very true! O wise and upright judge! How much more elder art thou than thy looks! Therefore lay bare your bosom. Ay, ‘his breast:’ So says the bond:—doth it not, noble judge?— ‘Nearest his heart:’ those are the very words. It is so. Are there balance here to weigh The flesh?Craig1916: 256 I have them ready. Have by some surgeon, Shylock, on your charge, To stop his wounds, lest he do bleed to death. Is it so nominated in the bond?Craig1916: 260 It is not so express’d; but what of that? ’Twere good you do so much for charity. I cannot find it: ’tis not in the bond. You, merchant, have you anything to say?Craig1916: 264 But little: I am arm’d and well prepar’d. Give me your hand, Bassanio: fare you well! Grieve not that I am fallen to this for you; For herein Fortune shows herself more kindCraig1916: 268 Than is her custom: it is still her use To let the wretched man outlive his wealth, To view with hollow eye and wrinkled brow An age of poverty; from which lingering penanceCraig1916: 272 Of such a misery doth she cut me off. Commend me to your honourable wife: Tell her the process of Antonio’s end; Say how I lov’d you, speak me fair in death;Craig1916: 276 And, when the tale is told, bid her be judge Whether Bassanio had not once a love. Repent not you that you shall lose your friend, And he repents not that he pays your debt;Craig1916: 280 For if the Jew do cut but deep enough, I’ll pay it instantly with all my heart. Antonio, I am married to a wife Which is as dear to me as life itself;Craig1916: 284 But life itself, my wife, and all the world, Are not with me esteem’d above thy life: I would lose all, ay, sacrifice them all, Here to this devil, to deliver you.Craig1916: 288 Your wife would give you little thanks for that, If she were by to hear you make the offer. I have a wife, whom, I protest, I love: I would she were in heaven, so she couldCraig1916: 292 Entreat some power to change this currish Jew. ’Tis well you offer it behind her back; The wish would make else an unquiet house. These be the Christian husbands! I have a daughter;Craig1916: 296 Would any of the stock of Barabbas Had been her husband rather than a Christian! We trifle time; I pray thee, pursue sentence. A pound of that same merchant’s flesh is thine:Craig1916: 300 The court awards it, and the law doth give it. Most rightful judge! And you must cut this flesh from off his breast: The law allows it, and the court awards it.Craig1916: 304 Most learned judge! A sentence! come, prepare! Tarry a little: there is something else. This bond doth give thee here no jot of blood; The words expressly are ‘a pound of flesh:’Craig1916: 308 Then take thy bond, take thou thy pound of flesh; But, in the cutting it, if thou dost shed One drop of Christian blood, thy lands and goods Are, by the laws of Venice, confiscateCraig1916: 312 Unto the state of Venice. O upright judge! Mark, Jew: O learned judge! Is that the law? Thyself shalt see the act; For, as thou urgest justice, be assur’dCraig1916: 316 Thou shalt have justice, more than thou desir’st. O learned judge! Mark, Jew: a learned judge! I take this offer then: pay the bond thrice, And let the Christian go. Here is the money.Craig1916: 320 The Jew shall have all justice; soft! no haste:— He shall have nothing but the penalty. O Jew! an upright judge, a learned judge!Craig1916: 324 Therefore prepare thee to cut off the flesh. Shed thou no blood; nor cut thou less, nor more, But just a pound of flesh: if thou tak’st more, Or less, than a just pound, be it but so muchCraig1916: 328 As makes it light or heavy in the substance, Or the division of the twentieth part Of one poor scruple, nay, if the scale do turn But in the estimation of a hair,Craig1916: 332 Thou diest and all thy goods are confiscate. A second Daniel, a Daniel, Jew! Now, infidel, I have thee on the hip. Why doth the Jew pause? take thy forfeiture.Craig1916: 336 Give me my principal, and let me go. I have it ready for thee; here it is. He hath refus’d it in the open court: He shall have merely justice, and his bond.Craig1916: 340 A Daniel, still say I; a second Daniel! I thank thee, Jew, for teaching me that word. Shall I not have barely my principal? Thou shalt have nothing but the forfeiture,Craig1916: 344 To be so taken at thy peril, Jew. Why, then the devil give him good of it! I’ll stay no longer question. The law hath yet another hold on you.Craig1916: 348 It is enacted in the laws of Venice, If it be prov’d against an alien That by direct or indirect attempts He seek the life of any citizen,Craig1916: 352 The party ’gainst the which he doth contrive Shall seize one half his goods; the other half Comes to the privy coffer of the state; And the offender’s life lies in the mercyCraig1916: 356 Of the duke only, ’gainst all other voice. In which predicament, I say, thou stand’st; For it appears by manifest proceeding, That indirectly and directly tooCraig1916: 360 Thou hast contriv’d against the very lifeEdition: current; Page: Of the defendant; and thou hast incurr’d The danger formerly by me rehears’d. Down therefore and beg mercy of the duke.Craig1916: 364 Beg that thou mayst have leave to hang thyself: And yet, thy wealth being forfeit to the state, Thou hast not left the value of a cord; Therefore thou must be hang’d at the state’s charge.Craig1916: 368 That thou shalt see the difference of our spirits, I pardon thee thy life before thou ask it. For half thy wealth, it is Antonio’s; The other half comes to the general state,Craig1916: 372 Which humbleness may drive into a fine. Ay, for the state; not for Antonio. Nay, take my life and all; pardon not that: You take my house when you do take the prop That doth sustain my house; you take my life When you do take the means whereby I live. What mercy can you render him, Antonio? A halter gratis; nothing else, for God’s sake!Craig1916: 380 So please my lord the duke, and all the court, To quit the fine for one half of his goods, I am content; so he will let me have The other half in use, to render it,Craig1916: 384 Upon his death, unto the gentleman That lately stole his daughter: Two things provided more, that, for this favour, He presently become a Christian;Craig1916: 388 The other, that he do record a gift, Here in the court, of all he dies possess’d, Unto his son Lorenzo, and his daughter. He shall do this, or else I do recant The pardon that I late pronounced here.Craig1916: 393 Art thou contented, Jew? what dost thou say? I am content. Clerk, draw a deed of gift. I pray you give me leave to go from hence: I am not well. Send the deed after me,Craig1916: 397 And I will sign it. Get thee gone, but do it. In christening thou shalt have two godfathers; Had I been judge, thou shouldst have had ten more,Craig1916: 400 To bring thee to the gallows, not the font. Sir, I entreat you home with me to dinner. I humbly do desire your Grace of pardon: I must away this night toward Padua,Craig1916: 404 And it is meet I presently set forth. I am sorry that your leisure serves you not. Antonio, gratify this gentleman, For, in my mind, you are much bound to him. [Exeunt Duke, Magnificoes, and Train. Most worthy gentleman, I and my friend Have by your wisdom been this day acquitted Of grievous penalties; in lieu whereof, Three thousand ducats, due unto the Jew,Craig1916: 412 We freely cope your courteous pains withal. And stand indebted, over and above, In love and service to you evermore. He is well paid that is well satisfied;Craig1916: 416 And I, delivering you, am satisfied, And therein do account myself well paid: My mind was never yet more mercenary. I pray you, know me when we meet again:Craig1916: 420 I wish you well, and so I take my leave. Dear sir, of force I must attempt you further: Take some remembrance of us, as a tribute, Not as a fee. Grant me two things, I pray you, Not to deny me, and to pardon me.Craig1916: 425 You press me far, and therefore I will yield. [To Ant.] Give me your gloves, I’ll wear them for your sake; [To Bass.] And, for your love, I’ll take this ring from you.Craig1916: 428 Do not draw back your hand; I’ll take no more; And you in love shall not deny me this. This ring, good sir? alas! it is a trifle; I will not shame myself to give you this.Craig1916: 432 I will have nothing else but only this; And now methinks I have a mind to it. There’s more depends on this than on the value. The dearest ring in Venice will I give you,Craig1916: 436 And find it out by proclamation: Only for this, I pray you, pardon me. I see, sir, you are liberal in offers: You taught me first to beg, and now methinks You teach me how a beggar should be answer’d. Good sir, this ring was given me by my wife; And, when she put it on, she made me vow That I should never sell nor give nor lose it.Craig1916: 444 That ’scuse serves many men to save their gifts. An if your wife be not a mad-woman, And know how well I have deserv’d the ring, She would not hold out enemy for ever,Craig1916: 448 For giving it to me. Well, peace be with you. [Exeunt Portia and Nerissa. My Lord Bassanio, let him have the ring: Let his deservings and my love withal Be valu’d ’gainst your wife’s commandment.Craig1916: 452 Go, Gratiano; run and overtake him; Give him the ring, and bring him, if thou canst, Unto Antonio’s house. Away! make haste. Come, you and I will thither presently,Craig1916: 456 And in the morning early will we both Fly toward Belmont. Come, Antonio. Enter Portia and Nerissa. Inquire the Jew’s house out, give him this deed, And let him sign it. We’ll away to-night, And be a day before our husbands home: This deed will be well welcome to Lorenzo.Craig1916: 4 Fair sir, you are well o’erta’en. My Lord Bassanio upon more advice Hath sent you here this ring, and doth entreat Your company at dinner. That cannot be:Craig1916: 8 His ring I do accept most thankfully; And so, I pray you, tell him: furthermore, I pray you, show my youth old Shylock’s house. That will I do. Sir, I would speak with you.Craig1916: 12 [Aside to Portia.] I’ll see if I can get my husband’s ring, Which I did make him swear to keep for ever. Thou mayst, I warrant. We shall have old swearing That they did give the rings away to men;Craig1916: 16 But we’ll outface them, and outswear them too. Away! make haste: thou know’st where I will tarry. Come, good sir, will you show me to this house? Enter Lorenzo and Jessica. The moon shines bright: in such a night as this, When the sweet wind did gently kiss the trees And they did make no noise, in such a night Troilus methinks mounted the Troyan walls,Craig1916: 4 And sigh’d his soul toward the Grecian tents, Where Cressid lay that night. In such a night Did Thisbe fearfully o’ertrip the dew, And saw the lion’s shadow ere himself,Craig1916: 8 And ran dismay’d away. In such a night Stood Dido with a willow in her hand Upon the wild sea-banks, and waft her love To come again to Carthage. In such a nightCraig1916: 12 Medea gather’d the enchanted herbs That did renew old Æson. In such a night Did Jessica steal from the wealthy Jew, And with an unthrift love did run from Venice, As far as Belmont. In such a nightCraig1916: 17 Did young Lorenzo swear he lov’d her well, Stealing her soul with many vows of faith, And ne’er a true one. In such a nightCraig1916: 20 Did pretty Jessica, like a little shrew, Slander her love, and he forgave it her. I would out-night you, did no body come; But, hark! I hear the footing of a man.Craig1916: 24 Who comes so fast in silence of the night? A friend! what friend? your name, I pray you, friend. Stephano is my name; and I bring word My mistress will before the break of dayCraig1916: 29 Be here at Belmont: she doth stray about By holy crosses, where she kneels and prays For happy wedlock hours. Who comes with her?Craig1916: 32 None, but a holy hermit and her maid. I pray you, is my master yet return’d? He is not, nor we have not heard from him. But go we in, I pray thee, Jessica,Craig1916: 36 And ceremoniously let us prepare Some welcome for the mistress of the house. Sola, sola! wo ha, ho! sola, sola! Who calls?Craig1916: 40 Sola! did you see Master Lorenzo? Master Lorenzo! sola, sola! Leave hollaing, man; here. Sola! where? where?Craig1916: 44 Tell him there’s a post come from my master, with his horn full of good news: my master will be here ere morning. Sweet soul, let’s in, and there expect their coming.Craig1916: 49 And yet no matter; why should we go in? My friend Stephano, signify, I pray you, Within the house, your mistress is at hand;Craig1916: 52 And bring your music forth into the air. How sweet the moonlight sleeps upon this bank!Edition: current; Page: Here will we sit, and let the sounds of music Creep in our ears: soft stillness and the nightCraig1916: 56 Become the touches of sweet harmony. Sit, Jessica: look, how the floor of heaven Is thick inlaid with patines of bright gold: There’s not the smallest orb which thou behold’st But in his motion like an angel sings,Craig1916: 61 Still quiring to the young-eyed cherubins; Such harmony is in immortal souls; But, whilst this muddy vesture of decayCraig1916: 64 Doth grossly close it in, we cannot hear it. Come, ho! and wake Diana with a hymn: With sweetest touches pierce your mistress’ ear, And draw her home with music. I am never merry when I hear sweet music.Craig1916: 69 The reason is, your spirits are attentive: For do but note a wild and wanton herd, Or race of youthful and unhandled colts,Craig1916: 72 Fetching mad bounds, bellowing and neighing loud, Which is the hot condition of their blood; If they but hear perchance a trumpet sound, Or any air of music touch their ears,Craig1916: 76 You shall perceive them make a mutual stand, Their savage eyes turn’d to a modest gaze By the sweet power of music: therefore the poet Did feign that Orpheus drew trees, stones, and floods;Craig1916: 80 Since nought so stockish, hard, and full of rage, But music for the time doth change his nature. The man that hath no music in himself, Nor is not mov’d with concord of sweet sounds, Is fit for treasons, stratagems, and spoils;Craig1916: 85 The motions of his spirit are dull as night, And his affections dark as Erebus: Let no such man be trusted. Mark the music. Enter Portia and Nerissa, at a distance. That light we see is burning in my hall. How far that little candle throws his beams! So shines a good deed in a naughty world. When the moon shone, we did not see the candle.Craig1916: 92 So doth the greater glory dim the less: A substitute shines brightly as a king Until a king be by, and then his state Empties itself, as doth an inland brookCraig1916: 96 Into the main of waters. Music! hark! It is your music, madam, of the house. Nothing is good, I see, without respect: Methinks it sounds much sweeter than by day. Silence bestows that virtue on it, madam. The crow doth sing as sweetly as the lark When neither is attended, and I think The nightingale, if she should sing by day,Craig1916: 104 When every goose is cackling, would be thought No better a musician than the wren. How many things by season season’d are To their right praise and true perfection!Craig1916: 108 Peace, ho! the moon sleeps with Endymion, And would not be awak’d! That is the voice, Or I am much deceiv’d, of Portia. He knows me, as the blind man knows the cuckoo,Craig1916: 112 By the bad voice. Dear lady, welcome home. We have been praying for our husbands’ welfare, Which speed, we hope, the better for our words. Are they return’d? Madam, they are not yet;Craig1916: 116 But there is come a messenger before, To signify their coming. Go in, Nerissa: Give order to my servants that they take No note at all of our being absent hence;Craig1916: 120 Nor you, Lorenzo; Jessica, nor you. [A tucket sounds. Your husband is at hand; I hear his trumpet: We are no tell-tales, madam; fear you not. This night methinks is but the daylight sick;Craig1916: 124 It looks a little paler: ’tis a day, Such as the day is when the sun is hid. Enter Bassanio, Antonio, Gratiano, and their Followers. We should hold day with the Antipodes, If you would walk in absence of the sun.Craig1916: 128 Let me give light, but let me not be light; For a light wife doth make a heavy husband, And never be Bassanio so for me: But God sort all! You are welcome home, my lord. I thank you, madam. Give welcome to my friend:Craig1916: 133 This is the man, this is Antonio, To whom I am so infinitely bound. You should in all sense be much bound to him,Craig1916: 136 For, as I hear, he was much bound for you. No more than I am well acquitted of. Sir, you are very welcome to our house: It must appear in other ways than words,Craig1916: 140 Therefore I scant this breathing courtesy. [To Nerissa.] By yonder moon I swear you do me wrong; In faith, I gave it to the judge’s clerk: Would he were gelt that had it, for my part,Craig1916: 144 Since you do take it, love, so much at heart. A quarrel, ho, already! what’s the matter? About a hoop of gold, a paltry ring That she did give me, whose poesy wasCraig1916: 148 For all the world like cutlers’ poetry Upon a knife, ‘Love me, and leave me not.’ What talk you of the posy, or the value? You swore to me, when I did give it you,Craig1916: 152 That you would wear it till your hour of death, And that it should lie with you in your grave: Though not for me, yet for your vehement oaths, You should have been respective and have kept it. Gave it a judge’s clerk! no, God’s my judge, The clerk will ne’er wear hair on’s face that had it. He will, an if he live to be a man. Ay, if a woman live to be a man.Craig1916: 160 Now, by this hand, I gave it to a youth, A kind of boy, a little scrubbed boy, No higher than thyself, the judge’s clerk. A prating boy, that begg’d it as a fee:Craig1916: 164 I could not for my heart deny it him. You were to blame,—I must be plain with you,— To part so slightly with your wife’s first gift; A thing stuck on with oaths upon your finger, And riveted so with faith unto your flesh.Craig1916: 169 I gave my love a ring and made him swear Never to part with it; and here he stands, I dare be sworn for him he would not leave it Nor pluck it from his finger for the wealthCraig1916: 173 That the world masters. Now, in faith, Gratiano, You give your wife too unkind a cause of grief: An ’twere to me, I should be mad at it.Craig1916: 176 [Aside.] Why, I were best to cut my left hand off, And swear I lost the ring defending it. My Lord Bassanio gave his ring away Unto the judge that begg’d it, and indeedCraig1916: 180 Deserv’d it too; and then the boy, his clerk, That took some pains in writing, he begg’d mine; And neither man nor master would take aught But the two rings. What ring gave you, my lord?Craig1916: 184 Not that, I hope, that you receiv’d of me. If I could add a lie unto a fault, I would deny it; but you see my finger Hath not the ring upon it; it is gone.Craig1916: 188 Even so void is your false heart of truth. By heaven, I will ne’er come in your bed Until I see the ring. Nor I in yours, Till I again see mine. Sweet Portia,Craig1916: 192 If you did know to whom I gave the ring, If you did know for whom I gave the ring, And would conceive for what I gave the ring, And how unwillingly I left the ring,Craig1916: 196 When naught would be accepted but the ring, You would abate the strength of your displeasure. If you had known the virtue of the ring, Or half her worthiness that gave the ring,Craig1916: 200 Or your own honour to contain the ring, You would not then have parted with the ring. What man is there so much unreasonable, If you had pleas’d to have defended itCraig1916: 204 With any terms of zeal, wanted the modesty To urge the thing held as a ceremony? Nerissa teaches me what to believe: I’ll die for’t but some woman had the ring.Craig1916: 208 No, by my honour, madam, by my soul, No woman had it; but a civil doctor, Which did refuse three thousand ducats of me, And begg’d the ring, the which I did deny him, And suffer’d him to go displeas’d away;Craig1916: 213 Even he that did uphold the very life Of my dear friend. What should I say, sweet lady? I was enforc’d to send it after him;Craig1916: 216 I was beset with shame and courtesy; My honour would not let ingratitude So much besmear it. Pardon me, good lady, For, by these blessed candles of the night,Craig1916: 220 Had you been there, I think you would have begg’d The ring of me to give the worthy doctor. Let not that doctor e’er come near my house. Since he hath got the jewel that I lov’d,Craig1916: 224 And that which you did swear to keep for me, I will become as liberal as you; I’ll not deny him anything I have; No, not my body, nor my husband’s bed.Craig1916: 228 Know him I shall, I am well sure of it: Lie not a night from home; watch me like Argus: If you do not, if I be left alone, Now by mine honour, which is yet mine own,Craig1916: 232 I’ll have that doctor for my bedfellow. And I his clerk; therefore be well advis’d How you do leave me to mine own protection. Well, do you so: let me not take him, then; For if I do, I’ll mar the young clerk’s pen.Craig1916: 237 I am the unhappy subject of these quarrels. Sir, grieve not you; you are welcome notwithstanding. Portia, forgive me this enforced wrong; And in the hearing of these many friends,Craig1916: 241 I swear to thee, even by thine own fair eyes, Wherein I see myself,— Mark you but that! In both my eyes he doubly sees himself;Craig1916: 244 In each eye, one: swear by your double self, And there’s an oath of credit. Nay, but hear me: Pardon this fault, and by my soul I swearEdition: current; Page: I never more will break an oath with thee.Craig1916: 248 I once did lend my body for his wealth, Which, but for him that had your husband’s ring, Had quite miscarried: I dare be bound again, My soul upon the forfeit, that your lordCraig1916: 252 Will never more break faith advisedly. Then you shall be his surety. Give him this, And bid him keep it better than the other. Here, Lord Bassanio; swear to keep this ring.Craig1916: 256 By heaven! it is the same I gave the doctor! I had it of him: pardon me, Bassanio, For, by this ring, the doctor lay with me.Craig1916: 259 And pardon me, my gentle Gratiano; For that same scrubbed boy, the doctor’s clerk, In lieu of this last night did lie with me. Why, this is like the mending of highways In summer, where the ways are fair enough.Craig1916: 264 What! are we cuckolds ere we have deserv’d it? Speak not so grossly. You are all amaz’d: Here is a letter; read it at your leisure; It comes from Padus, from Bellario:Craig1916: 268 There you shall find that Portia was the doctor, Nerissa, there, her clerk: Lorenzo here Shall witness I set forth as soon as you And even but now return’d; I have not yetCraig1916: 272 Enter’d my house. Antonio, you are welcome; And I have better news in store for you Than you expect: unseal this letter soon; There you shall find three of your argosiesCraig1916: 276 Are richly come to harbour suddenly. You shall not know by what strange accident I chanced on this letter. I am dumb. Were you the doctor and I knew you not?Craig1916: 280 Were you the clerk that is to make me cuckold? Ay; but the clerk that never means to do it, Unless he live until he be a man. Sweet doctor, you shall be my bedfellow: When I am absent, then, lie with my wife.Craig1916: 285 Sweet lady, you have given me life and living; For here I read for certain that my ships Are safely come to road. How now, Lorenzo!Craig1916: 288 My clerk hath some good comforts too for you. Ay, and I’ll give them him without a fee. There do I give to you and Jessica, From the rich Jew, a special deed of gift,Craig1916: 292 After his death, of all he dies possess’d of. Fair ladies, you drop manna in the way Of starved people. It is almost morning, And yet I am sure you are not satisfiedCraig1916: 296 Of these events at full. Let us go in; And charge us there upon inter’gatories, And we will answer all things faithfully. Let it be so: the first inter’gatoryCraig1916: 300 That my Nerissa shall be sworn on is, Whe’r till the next night she had rather stay, Or go to bed now, being two hours to day: But were the day come, I should wish it dark, That I were couching with the doctor’s clerk. Well, while I live I’ll fear no other thingCraig1916: 306 So sore as keeping safe Nerissa’s ring.

Cantor Mark Childs celebrates the power of song in Passover program EARLY ON IN Cantor Mark Childs' spellbinding 90-minute performance last weekend, the celebrated visitor--making his first professional appearance in Sonoma County at an evening concert at Congregation Shomrei Torah in Santa Rosa--set the tone for the evening by excitedly acknowledging the presence of his large family. "Not only my mother, but my entire clan of siblings is here," he announced, beaming as he pointed out three brothers and three sisters. "And each of them," he joked, "will be glad to tell you they taught me everything I know." He then launched the show with a warm, joyful rendition of Algazi's "Hinei Ma Tov," taken from the scriptural text of Psalm 133, with the oft-repeated phrase "Behold, how good it is to gather together as family." The theme of family--appropriate enough at this time of the year as Jewish families gather this week for the observation of Passover--was woven throughout Childs' eclectic repertoire. Accompanied by pianist Bob Remstein, the renowned recording artist and full-time cantor--who has served for over seven years at Congregation B'nai B'rith in Santa Barbara--released his rich, powerful baritone on 17 songs, both sacred and secular, including an irreverent Tom Lehrer Hanukkah ditty and "The Ganze Mishpocha," L. Midler's hilarious homage to bar mitzvahs told from the point of view of an overwhelmed, sharp-witted 12-year-old boy: "They say my cousin's about to become a man/ Well then, what sex is he now?" Childs, whose youthful energy and passionate performing style have won the singer increasing acclaim (think of him as the Bruce Springsteen of cantors), showed himself to be as comfortable with Jewish religious songs--which Childs affectionately refers to as "Jewish Soul Music"--as he is with Broadway show tunes and bluesy folk-rock. Having made a mark as an opera singer, performing Don Giovanni and Die Fledermaus with the Santa Barbara Grand Opera, Childs has gained scores of fans with the release of Cycles and Symbols, his remarkable folk recording of great Jewish masterworks. In recent weeks, he's been touring extensively throughout the United States and Canada, almost always with Remstein's assistance. Remstein, it should be mentioned, is the composer and performer of "Theme for the Children," an instrumental piece on the recent compilation CD Love Shouldn't Hurt (Qwest/Warner Bros.), which benefits the National Committee for the Prevention of Child Abuse. Childs' sense of humor and effortless singing style enriched the entire Sunday evening performance, part of a monthly music series at Congregation Shomrei Torah. Among the many lighthearted moments was a rendition of the rowdy boogie-woogie tune "Gefilte Fish": "What's that sitting on my plate? It looks like food that someone already ate." An early highlight, paired with the dramatic and soaring Psalm 23, was the gentle Yiddish love song "Ven Ich Volt Geven." One verse, translated into English, claims, "If only I were a goldsmith/ I would make a wedding ring of pure gold for you/ and cover you with hot kisses/ But I am, after all, only a singer/ singing beautiful songs." With no offense intended toward the goldsmiths of the world, we can all be thankful that Mark Childs, an artist of extraordinary power, is content to be "only a singer." From the April 20-26, 2000 issue of the Sonoma County Independent. © Metro Publishing Inc.

THE BIG GATHERING OF ALL THINGS EMERGENT, at Glorietta, New Mexico, is October 9-12. Hopefully there will be more info. posted at www.emergentvillage.com soon. Maybe carpooling/sharing is a possibility from those of us situated on this side of the Mississippi? WEST COAST EMERGING WOMEN: They are planning a gathering in January in Portland, Oregon. "East" and "West" coast refers to event locations only; any body of any coast and anywhere in-between is welcome! TENTATIVE TOPICS/WORKSHOPS FOR VIRGINIA BEACH: 1. Deconstruction Conversation 2. Emerging Conversation 101 3. Viable Ministry Callings Beyond Senior Pastor 4. Emerging Postmodern Evangelism 5. The Difference Difference Makes: Feminine Leadership Styles 6. Women Entrepreneurs As Apostolic Ministers (Luke 8 women and Achsah of Judges 1) 7. Women Collaborating To Birth Postmodern Churches (including possibilities outside "the system") 8. Women, You Have God's Permission! 9. Women Have Always Been At The Table! 10. The Art Of Conversation! A Postmodern Staple And A Dream Come True! 11. The Invitation To The Lord's Table Of Leadership is Equal: Biblical Egalitarianism 12. Serving A Whole Dinner Of Feminine Metaphors For Leadership! 13. Seminary Women session: a truthful conversation about the current church "potluck" tables! 14. New Recipes Needed At The Table: Publishing Opportunities That Bring New Ideas And Voices To Print 15. Biblical Women Who Must Have A Voice At Our Postmodern Children's Table 16. Leadership Gluttony - Enough Already! two different movie showings: Invisible Children and Hummingbird 17. The Role Of Jewish Midrash: "New Dessert" For Postmodern Conversations 18. Eating Together At The Table: Women And Men In Ministry Equally Together 19. Mentoring As An Act Of Hospitality and Grace 20. On Not Being Emergent Stepford Women - We Are Many Voices, Many Visions! Not finding what you are desperately seeking? Let us know! We probably aren't qualified, but can probably find someone who is! Liz [email@example.com] or Sherri [SHERACE@aol.com].

We are happily married now and just bought our first home together! A BIG thank you to netherlandsdating.— we have put our trust into online dating and it worked out really well! Browse thousands of Holland black personal ads and black singles — all completely free. You won't find a better Holland free online dating site. Welcome to the number one Arab singles and dating community geared towards Arab men and women! Arab Lounge is currently the largest online Christian and Muslim dating service for Arabs. , Renaissance Festival in Holly, MI., Memorial Day., I have a thing for BBQ Wings! , Ringling Brothers closing We have all type of personals, Christian singles, Catholic, Jewish singles, Atheists, Republicans, Democrats, pet lovers, cute Holland women, handsome Holland men, single parents, gay men, and lesbians. Free online dating in Holland for all ages and ethnicities, including seniors, White, Black women and Black men, Asian, Latino, Latina, and everyone else. Mingle2is full of hot black guys and girls in Holland looking for love, sex, friendship, or a Friday night date. Here are 7 critical things you need to know about dating Dutch women. Now this post might upset some, and if as a result I’m grabbed by a group of angry Dutch women, and am taken to my own personal hell, the drie dwaze dagen sale at de Bijenkorf, and am forced to carry their bags while they scream at me “IK ZEG SKINNY JEANS, DIT IS EEN BOOTCUT JIJ IDIOOT.” I’ll say to my enemies, “no need to be so aggressive, I was just telling it like it is.”The things I do for my readers! Previously I provided some holiday season advice on dating Dutch women which many of my fellow expats appear to have ignored at their peril. The Shallow Man has even started a counselling group called ‘Dutch women survivors’ for expat men who have been shot down in flames when attempting to approach Dutch women.

DETROIT (AP) – As turmoil spreads through the Middle East, American Jews and Muslims have been forming alliances to build trust and seek solidarity in more ambitious ways than in the past, a sharp contrast to the violence engulfing their homelands this week. Muslims and Jews have dispatched members into mosques and synagogues to learn about each other’s faiths, made a joint trip to tour civil rights sites in the South and formed partnerships involving CEOs of major corporations. Leaders of the groups said the challenging world events have provided the impetus for the outreach efforts, including violence in Gaza, the Trump administration’s moving of the U.S. embassy in Israel to Jerusalem, the travel ban from mostly Muslim countries and deepening concern about hate crimes. “If there’s ever a time to talk, it’s now,” said the executive director for the Los Angeles-based group NewGround, Aziza Hasan. NewGround has provided leadership training programs for several hundred professionals from the two communities. One recent event was a backyard supper in Los Angeles at which guests discussed their religions’ approach to death — what rituals are involved, how the grieving process unfolds. Participants were moved by similarities in the traditions of their two faiths. “Some people were on the verge of tears as they dug into it,” said Hasan. Perhaps most high-powered of the outreach initiatives is the Muslim Jewish Advisory Council, which started out two years ago working to expand hate-crime legislation. Now, the council — an unprecedented interfaith team of business, political and religious leaders — is launching an initiative sending Jewish members into mosques and Muslims into synagogues to speak and listen in ways that break down walls between them. Farooq Kathwari, the council co-chair and CEO of Ethan Allen Interiors, said the violence along Gaza’s border with Israel — where dozens of Palestinians were killed by Israeli troops’ gunfire on Monday — poses a test for the outreach project. “We have to double our efforts to stay together,” said Kathwari. “I hope and pray that this crisis does turn into an opportunity for peace.” Another ambitious national group is the Sisterhood of Salaam Shalom, which brings together Jewish and Muslim women interested in learning about one another. Founded in 2010, it now has more than 2,700 members in roughly 150 chapters spanning 27 states. Seeking new insights into combatting bigotry, several dozen of the women traveled to Georgia, Alabama, and Tennessee in April, visiting sites commemorating the Civil Rights movement. “We want to learn how to speak out against hate,” said co-founder Sheryl Olitzky, who is Jewish. The other co-founder, Atiya Aftab, is an attorney who teaches Islamic law at Rutgers University. She described the bloodshed in Gaza as heartbreaking, yet said it would motivate the group’s efforts. “As people of faith we pray that we continue to see God’s love and humanity in each other,” she said. For those seeking to build bridges, there have been some inspiring examples. In Germany, more than 2,000 people — Jews and Muslims among them — donned Jewish skullcaps and took to the streets recently to protest an anti-Semitic attack in Berlin in which a Syrian asylum-seeker is a suspect. In the U.S., Muslim communities in Philadelphia and St. Louis raised funds last year to help restore vandalized Jewish cemeteries. The Muslim Jewish Advisory Council hopes its new outreach efforts will benefit from goodwill generated by its support for federal legislation that would boost penalties for threats of violence against religious institutions. The measure passed the House in December by a vote of 402-2, and council officials expect it to pass the Senate by a similar margin. The council hopes to expand its influence with a growing number of regional affiliates, including Los Angeles, Philadelphia, Dallas, Miami and, soon, Detroit. Stanley Bergman, the CEO of Henry Schein Inc. and the council’s other co-chair along with Kathwari, said those groups can help defuse “prejudice on both sides” through events and conversations specific to local concerns. The council took shape in 2016; Bergman believes a key factor was that numerous corporate executives overcame wariness about engaging in such an interfaith effort. Now, he said, “you’re finding a lot more leaders of business talking about respect and choosing civil words.” The joint efforts come as many Muslims say President Donald Trump’s words and policies, such as the travel ban, lead to increased threats and attacks. The Council on American-Islamic Relations said last month that “Trump’s xenophobic rhetoric” has “provided a veneer of legitimacy to bigotry,” and contributed to a 15 percent jump last year in reported anti-Muslim hate crimes and other acts of bias. The advisory council’s leaders avoid direct criticism of Trump, arguing that instances of bias crimes have been rising for a while and polarization precedes him. “Our president has his way, which at times works, but a negative impact can be that it also divides people. What we have to do is … move forward, but also unite people,” Kathwari said. The Sisterhood of Salaam Shalom also approaches politically charged issues with caution. Aware that some attempts at interfaith engagement have floundered over differences on Israeli-Palestinian politics, the Sisterhood’s manual advises its chapters to avoid dialogue on that subject “until trust and respect has been established within the chapter members.” Last week, with worsening tensions in the Mideast, the Sisterhood convened a special meeting last of its chapter leaders to provide training on how to address the conflict. Both co-founders say the Sisterhood’s mission has taken on extra urgency during Trump’s presidency. Since the election, Olitzky contends, there has been a “demonstrable increase in anti-Jewish and anti-Muslim acts of hate” that has served to bring the Jewish and Muslim communities together in new ways. Muqtedar Khan, a professor of political science and international relations at the University of Delaware, believes social and political conditions are conducive to greater solidarity between the two faiths. Politically, he expects both communities will play increasingly vital roles in the Democratic Party while viewing the Trump-led Republican Party as hostile to minorities. Socially, he sees the younger generation of American Jews and Muslims as more likely than their elders to be allies. One example: IfNotNow, a group of youthful Jewish activists opposed to Israel’s treatment of Palestinians, has been coordinating some of its protest activity with American Muslims for Palestine. “They have common ground in seeking social justice in America,” Khan said. © 2018 Associated Press. All Rights Reserved. This material may not be published, broadcast, rewritten, or redistributed.

Why are digital nomads, writers and artists making a beeline for this central European city? Nomadlist.com recently ranked Budapest in the top 12 destinations for digital nomads, out of a whopping 487 places, making it one of the most talked-about spots in the information age psyche. Conde Nast Readers also voted Budapest their number two destination in 2014. Why? Budapest is more popular than ever because it has all the right ingredients – not to mention that it’s gob-smackingly beautiful. But let’s drill down. You have an appetite for discovery? A craving for stimulus? That’s where Budapest fits in. Writing this on a balcony as the city breeze kicks past, watching planes rise through the clouds, it’s easy to see why so many get hooked on Budapest during their first visit. The truth is, we’re already knee-deep into the information age, and we need cities to go with it. Whatever you want – opulent, edgy, artistic, down-to-earth – cosmopolitan Budapest delivers it. And it doesn’t remain a secret that lots of foreign people are buying classical apartments in the city. No wonder, then, that these 10 reasons why Budapest is a top digital nomad destination weren’t difficult to compile: Transport hub. Served generously by airline after airline (especially the best value budget ones, Ryanair and Wizz Air, also EasyJet), you’re certainly directly connected to the world with Budapest’s Liszt Ferenc airport in easy reach. It’s only a 2½ hour flight to London or Paris. Not to mention the excellent breadth of overland travel options at your fingertips – such as 2 hour direct trains to Vienna, or 2½ hours to Bratislava, or around 5½ hours to Zagreb by coach or train. Many people travel by train or coach from neighbouring countries, such as Serbia and Croatia, to use Budapest’s airport because of its low-priced flight options and the sheer range of connections. And if you want to head out to somewhere like the far east, or Istanbul, you’ve already got a 2½ hour head start compared to if you set out from London or Paris. Istanbul is merely a 2 hour flight from Budapest. Evocative atmosphere. There’s a real feeling of history in Budapest’s streets, weaving through a backdrop of magnificent buildings, grand scenery, a proliferating number of museums, and endless events brewing beyond the sweeping Danube river. There’s excitement in the air and the city is developing; but plenty of undeveloped character remains, leaving just the right touch of romance. All this is why many international filmmakers are now flocking to Budapest to shoot outdoor productions. Walking between the boulevards you can often stumble upon an impromptu film set. Budapest is Europe’s new Hollywood, and the street art projects now spreading through District VII, the Jewish Quarter, blend into this mix of activity with a colour-packed thump of fresh energy. In Budapest your senses will never become bored. The Hungarian language is also very beautiful. Simply hearing voices pass on the street adds an elegant spray of mystery to the city. Lively international community. Budapest attracts an energetic crowd of international nomads and innovative minds; and being a big, well-respected university city there are always new waves of inspirational young Hungarians moving into the capital, as well as professionals from outlying regions. It’s therefore easy to meet kindred spirits and exchange ideas with an educated and increasingly multilingual population. There are loads of opportunities to connect with new people, including both social and networking events, many of which are free to attend; for example, through Meetup.com. Buzzing nightlife. The fun begins with the huge choice of outrageous ruin pubs – social hubs that remain in a class of their own; thickly decorated courtyards that offer an effortless change of pace from the city outside. The bars of Budapest are dramatically different, each with their own spirit and uniquely suited to the unpolished glamour of the city’s own breed of energy. Affordable property to rent and buy. Priced out of Western Europe? Want to stretch your purchasing power? Budapest is most probably the best EU capital for property affordability, especially considering the style of character apartments on offer – picture the charm of grand period buildings, circa 1900, now split into high-ceiling apartments with large internal doors. Property prices are certainly climbing due to an energetic demand, but still represent excellent value by EU capital city standards. For example, studio apartments in vibrant district VII can generally be bought from around 12 million HUF (27,000 GBP / 39,000 EUR / 41,500 USD – exchange rate November 2015). Compare that to similar apartments only 2 hours away in Vienna for at least three times the price, which many describe as a city lacking in atmosphere when compared to Budapest. If you’re intrigued by the idea of owning your own property in Budapest, download my ebook Buy Property in Budapest With Confidence: 100 Tips, which quickly teaches you how you can sensibly buy an apartment in Budapest before prices climb further. Accessible culture. Budapest is truly a cultural centre offering a good lifestyle without breaking the bank, compared with many other European cities. It’s entertainment galore, starting with a simple glass of wine in the Basilica square, then over to the restaurants and theatres that fill Budapest’s “Broadway” district around Liszt Ferenc Ter with its yellow and orange glow of graceful evening pleasures. As the sun dips the boulevards light up and the theatre-goers emerge in their understated finery, radiant with a nostalgic aura. Opera performances on the imposing Andrássy Avenue are regular, and with ticket prices starting from 400 HUF (0.90 GBP / 1.3 EUR / 1.4 USD) Budapest’s cultural life certainly breathes affordability. Fast internet. A quick laptop check shows I’m zooming nicely on 54 Mbps while writing. According to nomadlist.com, Budapest offers the same internet speeds as you would find in London. Favourable climate. Airport after airport-full of visitors are attracted regardless of the season, with intimate cafes, world-renowned spas, and irresistible Christmas markets make winter a special time in Budapest. Summer is long, dry and hot. Being inland, winters are crisp yet relatively dry. Jaw-dropping cafes. Beware – they’re addictive! These places will make you forget all about the Starbucks of the world. In Budapest you can afford to regularly refresh your experience and opt for the thinking person’s choice of coffee establishment. The various traditional cafes are steeped in over a century of literary history, featuring fabulous cakes, frescoed ceilings, and even the most expensive of cafes are not charging more than 900 HUF (2 GBP / 2.8 EUR / 3 USD) for a coffee. So forget dreams about The Ritz, switch to taking your clever coffee at the equally opulent Gerbeaud on Vörösmarty tér, before that well-loved stroll along the river to take in the glow of the UNESCO-listed Hungarian National Gallery and the Chain Bridge leading over to Buda. Co-working spaces. If you don’t want to base yourself from a cafe or an apartment, then a growing number of these aspirational spaces are proliferating in the city. Monthly co-working space fees start from around 25,000 HUF (56 GBP / 80 EUR / 86 USD) including the use of their wifi, scan, and fax facilities. Whether you use them or not, the availability of shared working spaces is a positive confirmation that an innovative population is inhabiting a city. Seeing these facilities pop up in a street near you is a new must have. The Officespotting site alone currently lists 17 different co-working spaces in Budapest, one of which is Loffice, boasting its own striking mix of industrial and contemporary art styling. Spaces such as these also serve perfectly as occasional meeting venues, as they can be rented flexibly by the hour, half day, or day. This is what all the fuss is about Budapest! And now you can imagine why there are many who get their first hit of Budapest, like a love at first sight, and don’t recover from the shock. So why not think about taking a trip and joining them. What are you waiting for?

It was a long and arduous path for Michal Bokchen until he came "home" to a lifestyle of Torah and mitzvot. Michael grew up in Israel, in a permissive, anti-religious home. When he reached adulthood he traveled to the United States in the hopes of finding himself. There he was first exposed to Jewish teachings, and slowly he began to accept and appreciate his Jewish identity. An important milestone in his life was his move to New York, where he attended Columbia University. He earned degrees in Organizational Psychology -- a field where he had a part in developing unique management systems now used throughout the world. However, the more important milestone for him, also in New York, was the time he spent in 770—as the Lubavitcher Rebbe’s headquarters in Brooklyn is known. There, for the first time in his life, Michael absorbed a genuine, powerful Jewish atmosphere. He was spellbound by the Rebbe's presence and drawn in by the Rebbe's spiritual energy. From there, it took him only a short time for him to be transformed into a Chabad chassid in every respect. One experience in the Rebbe's synagogue made a deep impression, above all others. It was during the afternoon prayers, on one of his first visits to 770. The synagogue was packed, but Michael managed to find a place only a meter away from the Rebbe. When the prayers ended, a number of people approached Michael and asked him if he knew why the Rebbe looked at him intently for several moments during the prayers. Michael had no idea. In truth, he had not noticed the Rebbe's gaze at all, since he had been focused entirely on his prayers and did not lift his eyes from his prayerbook. That day, Michael wrote a letter to the Rebbe and handed it in to the Rebbe's secretariat. He requested three blessings: for livelihood, to find a proper match, and to improve his relationship with his parents, with whom he had entered into conflict after his decision to become religious. That day, the Rebbe gave an address, the first address that Michael ever heard directly from the Rebbe. It was the week of Parshas Korach, 5742 (1982). Michael did not understand Yiddish, but he followed the talk via headphones carrying a simultaneous translation. The Rebbe spoke about an event in the parshah, that Aaron's stick flourished and grew almonds. The Rebbe explained that the miraculous flourishing of the almonds on a wooden stick represents the blessing of the tribe of Levi, to which Aaron belonged. Michael, who is also a Levi, felt that these words were directed to him, as a blessing for livelihood, which he had requested. The Rebbe continued and spoke about the task of a woman in the home. Michael interpreted this as a response to his second request, to find a spouse. After receiving these two blessings, Michael awaited a message of the Rebbe with regard to his third request--an improved relationship with his parents. However, he heard nothing that related to this matter. The talk ended, but Michael was sure that the Rebbe would send him a response to this matter as well, through other means. The answer reached him only a short time later. After the Rebbe's talk, Michael returned to the dormitory of the Hadar Hatorah Yeshivah, where he studied. On the way a fellow student approached him. "Would you like to study with me?" Michael hesitated somewhat. In truth, he considered that particular student somewhat odd and Michael wasn't sure if he would benefit from a study session with him. "What are you interested in learning?" Michael asked. "Maybe the laws of honoring parents," he responded. This answer penetrated directly into Michael's heart. "G-d must have placed those words into the student's mouth," he said. "I am sure of it." In time, the Rebbe's blessings, as Michael interpreted them, were fulfilled. Shortly thereafter, Michael returned to Israel, where he found a good job. He met his wife, married and established a Jewish home. Eventually, his relationship with his parents improved as well—surely, in large part, thanks to the laws of honoring parents that he had studied and tried to implement.

Peter Bergman: Remembering The 'Firesign' Satirist Originally published on Tue March 13, 2012 7:52 am Peter Bergman, one of the founding members of the four-man surrealist comedy troupe The Firesign Theatre, died Friday of complications from leukemia. He was 72. Bergman, along with collaborators David Ossman, Phil Proctor and Phil Austin, created satire out of the political and civil upsets of the 1960s and 1970s, blending surrealism, absurdities, non sequiturs, paranoia, parodies of the Establishment, sound effects, in-jokes about hippies and knowing allusions to literature and trash culture. The group got its start in radio, then began to create intricately layered multi-track comedy records. The late 1960s brought Waiting for the Electrician or Someone Like Him, followed by How Can You Be in Two Places at Once When You're Not Anywhere At All; Don't Crush That Dwarf, Hand Me the Pliers and I Think We're All Bozos on This Bus. In 1993, Bergman, Ossman and Proctor joined Fresh Air host Terry Gross for a conversation about their many years of collaboration. Bergman explained that the four got together shortly after he arrived in California to work on a show called Radio Free Oz. "I went out to California and started this radio show and was playing Indian music and Andy Warhol and Buffalo Springfield and all this pop culture and astrology, and it was a crazy late-night show, and people were going mad by it," he says. "And just before we went on the show that night, Nov. 17, 1966 — I was an astrologer at the time — 'I said, 'We're all fire signs. We're the Oz Firesigns." The Firesigns' album Don't Crush that Dwarf, Hand Me The Pliers was placed in the National Recording Registry in 2005. The album, reviewed in The New York Times in 1972, was called "a mind-boggling sound drama" and a "work of almost Joycean complexity." Bergman is survived by his daughter, Lily Oscar Bergman, and his sister, Wendy Kleckner. TERRY GROSS, HOST: In the late '60s and in the '70s, one of the hippest comedy groups was the Firesign Theatre. Their sketches were famous for their surrealism, absurdities, non sequiturs, crazy paranoia, parodies of the Establishment, in-jokes about hippies, and knowing allusions to literature and trash culture. One of the founders of the group, Peter Bergman, died Friday at the age of 72 from complications of leukemia. Firesign made intricately layered, multi-track comedy records such as "Waiting for the Electrician or Someone Like Him," and "Don't Crush The Dwarf, Hand Me the Pliers." They all loved old-time radio and often parodied it. From the 1969 album "How Can You Be in Two Places at Once When You're Not Anywhere At All," here's Peter Bergman doing a radio commercial in the middle of the old time radio sketch "The Further Adventures of Nick Danger." (SOUNDBITE OF COMEDY ALBUM) PETER BERGMAN: All right, hold it right where you are. I'm Lieutenant Bradshaw with a piece of advice for you. Now, here in the studio it's all knuckles and know-how, but when that red light goes off, I'm just plain Harry Ames - citizen, weekend father. Now, take a tip from a cop who does: Radio work can be just as dirty and exciting as hunting down public enemy number one. So when I get home, my old lady knows what I need and how - a warm, heaping bowl full of Loosener's Castor Oil Flakes with real glycerin Vibrafome. It doesn't just wash your mouth out. It cleans the whole system right on down the line. So come on, you little rookies, tell your mom to get on it and do it every day. Just remember what the guys down at the precinct house sing... UNIDENTIFIED PEOPLE: (Singing) Oh, it ain't no use if you ain't got the boost, the boost you get from Loosener's. Loosener's... BERGMAN: The all weather breakfast. GROSS: I spoke with three members of the Firesign Theatre in 1993 after the release of a best-of Firesign anthology. Here's a short excerpt of what Peter Bergman had to say. I asked him to do one or two of the voices he was known for. BERGMAN: Well, I'm Peter Bergman. And in "Dwarf," well, I play Mudhead. You know, gee, Porg. I didn't know you masturbated. Golly. PHIL PROCTOR: That's my line. BERGMAN: And on the other hand, in Nick Danger I'm the tough Lieutenant Bradshaw. Shut up, Danger. That's how you'll recognize me. GROSS: Let's do a little bit of Firesign history here. You guys got together when you had a radio show called... BERGMAN: I had a show. GROSS: What was the show called? PROCTOR: "Radio Free Oz." GROSS: "Radio Free Oz." This was on the Pacifica station and Los Angeles. PROCTOR: Listener supported. GROSS: So what kind of stuff for you doing then? BERGMAN: Well, this started in the summer of 1966 and FM then basically was dedicated to classical music and was not a big entertainment, pop entertainment medium at all. And I'd heard Bob Fass's show on BAI just before I came out to California... GROSS: That's the New York Pacifica station. BERGMAN: And he was doing mixes of sound and all kind of - and I was very much involved in... PROCTOR: Fast track. BERGMAN: ...what was then the avant-garde pop culture. I'd been tangentially with the Living Theatre. I'd been over in Europe. I was in a playwriting seminar with a young guy named Tom Stoppard, a young guy named Piers Paul Read, and a young guy named Derek Marlowe, and me. There were these four 24-year-olds writing... PROCTOR: In Berlin. BERGMAN: In Berlin. In Berlin. Yeah. And that's where Stoppard wrote "Rosencrantz and Guildenstern," was in this little house where we all worked. So I came back all full of the avant-garde, went out to California, started this radio show, and I was playing Indian music and Andy Warhol was on, and the Buffalo Springfield, and all this pop culture and astrology and tarot. And it was a crazy late night show. And people were going mad behind it. And in walks Phil Proctor that I worked with in drama from Yale. And he was the leading man in the musicals that I had worked with. David Ossman had just left the stage and it's PD and gone to put a suit on with ABC, which was not making him very happy. And Phil Austin was engineering and kind of co-producing the show. Well, all of a sudden, out nowhere, really out of nowhere, the four of us got together. I'd been doing comedy on Radio Free Oz already. We decided to do this thing called The Oz. PHIL PROCTOR: Film festival. BERGMAN: Film Festival Jury. And just before we went on the show that night, November 17, 1966, I was an astrologer at the time, OK. I said: Well, you're all fire signs. We're all fire signs. We're the fire sign - we're the Oz Firesign Theater. GROSS: That was Peter Bergman of the Firesign Theater recorded in 1993. He died Friday at the age of 72. Here's Bergman as Lieutenant Bradshaw in the old time radio detective parody "The Further Adventures of Nick Danger, Third Eye" from a 1969 album. (SOUNDBITE OF RADIO SHOW) BERGMAN: (As Lt. Bradshaw) And now we return you to act three of Nick Danger: Third Eye. UNIDENTIFIED MAN #1: (As Nick Danger) When the crazy escalator ride ended and I fought my way back up to the land of the living, I came to, slumped over in the front seat of my own car lying in a pool of cheap rotgut. I had a head full of ideas that were driving me insane and a mouth full of cotton candy. BERGMAN: (As Lt. Bradshaw) You want some more cotton candy, Danger? It might sober you up. UNIDENTIFIED MAN #1: (As Nick Danger) Oh, my head. Bradshaw, baby. BERGMAN: (As Lt. Bradshaw) Yeah. UNIDENTIFIED MAN #1: (As Nick Danger) Yeah. I never thought I'd be happy to see your ugly mug. BERGMAN: (As Lt. Bradshaw) Save the wisecracks for the warden, Danger. I got you this time and I got you good. UNIDENTIFIED MAN #1: (As Nick Danger) What are you talking about? BERGMAN: (As Lt. Bradshaw) Get out of that car. UNIDENTIFIED MAN #1: (As Nick Danger) Hey, come on. BERGMAN: (As Lt. Bradshaw) If you can stand up. And keep your hands high. I got you covered. UNIDENTIFIED MAN #1: (As Nick Danger) Hey, what's this all about, Bradshaw? You know I never carry a rod. Hey. BERGMAN: (As Lt. Bradshaw) Yeah, but it's murder what some people can do with a car and I got witnesses to prove it. UNIDENTIFIED WOMAN: (As Nancy) There's the man. Keep me away from him. He did it. Oh, my god. UNIDENTIFIED MAN #1: (As Nick Danger) I don't know why you're doing this, Nancy, but it doesn't change my feelings about you. (As Nancy) Oh, Nick, you're such a tool. He did it. BERGMAN: (As Lt. Bradshaw) All right. All right, take it easy, little lady. All right. Now let's get these facts straight. Take this down, Henderson. OK, professor, how did it happen? UNIDENTIFIED MAN #2: (As Professor) Well, Sergeant... BERGMAN: (As Lt. Bradshaw) I'm lieutenant. UNIDENTIFIED MAN #1: (As Professor) Yes. Mitch's father and I were sitting right here in the living room engaged in a friendly round of spin the pickle, yeah. Yes, with our good (unintelligible). BERGMAN: (As Lt. Bradshaw) Mm-hmm. UNIDENTIFIED WOMAN: (As Nancy) He did it. UNIDENTIFIED MAN #2: (As Professor) Ah, yes. And then suddenly the door flew open and this drunken madman right here drove in, barking wildly and headed straight for us. UNIDENTIFIED MAN #1: (As Nick Danger) He's lying, Bradshaw. BERGMAN: (As Lt. Bradshaw) Can it. Can it, Danger. UNIDENTIFIED MAN #2: (As Professor) At the last possible moment, he stopped on a dime. BERGMAN: (As Lt. Bradshaw) I see. UNIDENTIFIED MAN #2: (As Professor) Unfortunately, the dime was in Mr. Roccoco's pocket. UNIDENTIFIED MAN #1: (As Nick Danger) I'm going to break your neck, Candlewood. BERGMAN: (As Lt. Bradshaw) All right, all right. UNIDENTIFIED MAN #1: (As Nick Danger) Let me at him. BERGMAN: (As Lt. Bradshaw) Hold it, Danger. I've heard enough. We'll get the rest of the story down at the stationhouse from you. I've been waiting for this for years. UNIDENTIFIED MAN #1: (As Nick Danger) Wise up, Bradshaw. BERGMAN: (As Lt. Bradshaw) Week in and week out, Danger. UNIDENTIFIED MAN #1: (As Nick Danger) I didn't do it. BERGMAN: (As Lt. Bradshaw) Playing second fiddle while you got all the girls. UNIDENTIFIED MAN #1: (As Nick Danger) Come on. BERGMAN: (As Lt. Bradshaw) Well, I'm tired of being Mr. Nice Guy. See, there's going to be some changes made. Next week this show is going to be called... UNIDENTIFIED MAN #3: Sergeant Bradshaw... BERGMAN: (As Lt. Bradshaw) I'm a lieutenant. UNIDENTIFIED MAN #3: ...district attorney. BERGMAN: (As Lt. Bradshaw) I'm going to have my own theme music and it's all going to take place in Washington, D.C. No plots, just girls and guys doing nice simple things up against Nazis and Fifth Columnists and no Jewish writers, either... UNIDENTIFIED MAN #1: (As Nick Danger) I saw my chance and I took it. BERGMAN: (As Lt. Bradshaw) ...with my name in the papers... UNIDENTIFIED MAN #1: (As Nick Danger) Bradshaw would never listen to my story now. It would have more holes in it than Albert Hole. My only way out was like this. GROSS: That was the Firesign Theater with Peter Bergman as Lt. Bradshaw. Bergman died Friday at the age of 72. Coming up, Kevin Whitehead reviews a couple of Dave Brubeck reissues. This is FRESH AIR. Transcript provided by NPR, Copyright NPR.

Tam Institute for Jewish Studies: Home of Professor Deborah Lipstadt who successfully defended herself against David Irving's false libel charge in the court case this site chronicles. In addition to teaching regularly in History and Jewish Studies, she still directs and inspires the work of this online resource. Please support our fight against Holocaust denial, racism, and hate. Your money will go towards the development and expansion of our innovative "Myth/Fact Sheets." In addition to the ones currently posted in English, Arabic, Farsi, Russian and Turkish, we are completing an additional 25 sheets that will be posted early in 2009. We hope to continue raising funding that will allow us to expand into new langauges and better serve various audiences.

THINGS BEHIND THE SUN Israel, 2006 | 111 mins Uri Sabag, Einat Bickel Things behind the Sun' offers a glimpse into the Grossman's family life, each struggling to find love and intimacy while insisting on sealing themselves from each other. When Abraham, the Grossman family's grandfather is hospitalized in a grave manner, Itzhak, his only son, finds himself confronted with a father whom he hasn't spoken with in many years. Itzhak seems incapable of expressing his inner distress, even to his closest. Meanwhile, Smadi, Itzhak's wife, has her first gallery exhibition which exposes for the first time dark family secrets. Didush, the family youngest, is set to decipher each of her family members' riddles. By secretly visiting a grandfather, whom she has never met and constantly asking questions none of the Grossman's wishes to answer Didush will embark on a journey set to reach, touch and piece together those so close yet so detached from her, or even their own selves. Things Behind the Sun, set in Tel Aviv in an escapist era, is a story of `islands`, trying to reconnect. It tells of the need for love, the necessity of separation and the consolation in coming to terms with the people closest to us, the ones we find hardest to touch. Cannes –Gidi Orsher, GALEY ZAHAL Cannes –Gidi Orsher, GALEY ZAHAL"A promising Cinematic rise." Yair Rave, PNAI PLUS "The most beautiful and moving Israeli film of the year." Cannes – Tous Les Cinema du Monde - May 2006 Jerusalem International Film Festival - July 2006 Stockholm Jewish Film Festival - May 2007 San Jose Jewish Film Festival - May 2007 The Jewish Center of the Hamptons film Festival - August 2007 São Paulo Jewish Film Festival - 2007 FICJA - 2007 Chicago Festival of Israeli Cinema - October 2007 Washington Jewish Film Festival - December 2007 Jewish Community Center in Manhattan Film Festival - November 2007 The Town Hall Film Festival - December 2007 Miami Jewish Film Festival - June 2008 Best Actor Award for Assi Dayan – Jerusalem International Film Festival 2006 Best Actor, Ofir Awards, Israeli Academy Awards 2006

The founder of a Jewish human rights organization said Tuesday the group has acquired a document by Adolf Hitler believed to contain his first written comments calling Jews a threat that should be removed. Rabbi Marvin Hier of the Simon Wiesenthal Center the center paid $150,000 to a private dealer last month to obtain the 1919 writing, known as the Gemlich letter. Hier said the letter was typed by Hitler on a German army typewriter and that it “set the gold standard about for man’s inhumanity to man.” … Marvel Entertainment said Tuesday that it will do new graphic novel adaptations of Edgar Rice Burroughs‘ Martian series, starting with “John Carter, Warlord of Mars,” as a five-issue miniseries in September. The 10 novels in the “Barsoom” series are set on Mars and include Princess Dejah Thoris, a four-armed warrior Thark named Tars Tarkas and plenty of fighting. Burroughs is best known for his creation of Tarzan.

“I still feel that there’s a great Palin doc that has yet to be made.” Those were words I wrote on the GTTM Twitter account on September 21, 2012. They were written after I re-read my own review for The Undefeated, a pro-Sarah Palin documentary. Though that film was clearly propaganda, it raised some interesting points which I believed might legitimately make the basis of a compelling documentary. For instance, did you know that at one point Palin held somewhere between an 80-90% approval rating in her home state of Alaska? Did you know there were times when she actually worked against Alaska Republicans? I was left feeling that perhaps we who had laughed Palin off the national stage for saying she could see Russia from her house (she never said that, by the way) missed something stronger underneath this veneer of cluelessness. I was left feeling that there was a riveting dramatic arc to Palin’s metaphorical Challenger mission. Perhaps a documentary that examined Palin’s legacy from a historical perspective without the attendant political baggage could shine a more humanistic light on the former Governor. British journalist Nick Broomfield’s Sarah Palin: You Betcha! is not that documentary. You might have been able to surmise that just from the cheeky title, which none too subtly makes fun of Palin’s Yukon speech. Additionally, though Broomfield repeatedly assures Palin’s parents–both of whom surprisingly agreed to take part in this project–that he is not in Wasilla to film a hit job against Sarah, the movie slowly but surely becomes exactly that. Arguably, the film’s turn toward anti-Palin rage is the natural response one would have after really getting to know who Sarah Palin is, but Broomfield doesn’t shy away from digging in the Michael Moore bag of tricks to bolster his arguments for Palin’s viciousness. There are two images in particular that stuck out to me. In the first, an image of a smiling Palin cuts suddenly to that of the Wicked Witch of the West from The Wizard of Oz. The metaphor, if it can even be called that, is blunt and cheap – Sarah Palin is a witch, an evil witch! The second is a bit less in-your-face: we hear an audio recording of a radio show Palin did with two morning deejays who tear into a local townswoman, calling her “a cancer” on the town and worse, while insinuating that they’re merely saying what Palin, as a politician, cannot. Though there was clearly no video taken, we see a re-enactment on-screen, a close-up of a woman’s jawline in front of a microphone (ostensibly Palin’s), nodding at each of their jabs. Was Palin really nodding enthusiastically at these insults as Broomfield’s film suggests? Probably not. While even I don’t want to be seen as defending the former Vice-Presidential candidate, these tactics are crass and unnecessary. Nevertheless, I was taken with Sarah Palin: You Betcha! I suppose one might argue that in spite of my desire to see a “fair and balanced” portrait of the subject, I subconsciously was rooting for the movie to tear her to shreds because of my political affiliation. Perhaps that’s true to some extent, that at the very least I more readily accepted the negative information Broomfield provides than I did the Palin propaganda (my own words) I’d previously seen. But I also think that Broomfield makes a more compelling argument–an argument which, keep in mind, states that Sarah Palin is nothing less than a monster. The documentarian accomplishes this by interviewing both enemies of the former Governor (all of whom argue that it is Palin who turned them into enemies) as well as former confidantes to the woman. Some are afraid to talk at all because of the Palin/Heath family’s seemingly limitless power. Those that do speak with the camera crew present all espouse a common theme: that Sarah Palin is small-minded, vengeful, and power-mad. She seems so sweet when she’s smiling warmly at admirers who come to her book signings, but behind closed doors she transforms into a werewolf or something. I want to say that the truth probably falls somewhere in between The Undefeated and Sarah Palin: You Betcha!, if only to suggest some kind of journalistic objectivism. Because as we all know, the only way to be truly objective about a subject is to pretend that opposing points of view carry equal weight even when they don’t. In the case of Sarah Palin, the opposing views are not equally matched because of the damning words of the interviewees of Broomfield and his crew. For example, Palin’s mentor John Stein (former mayor of Wasilla) describes Sarah’s sudden announcement that she was running against him for mayor and the despicable suggestion that, because of his last name, Stein was Jewish (Palin was billed as Wasilla’s “first Christian mayor”). In a town comprised largely of evangelical Christian, of which Sarah is one–and according to at least one interviewee, a young-Earth creationist to boot–the suggestion that the opposing candidate was not Christian was a huge issue to overcome. Incidentally, although this was not touched on in the movie, reading about Stein online just now I’ve learned that the “validity of Stein’s marriage was publicly challenged by local activists Steve Stoll and Mark Chryson…his attempts to prove himself by producing a marriage certificate were berated. “They said, ‘Well, you could have forged that.'” The striking similarity of these under-handed tactics to those of Donald Trump with regard to President Obama’s birth certificate are hard to see as coincidental. Interviews with other people Palin fired, including her campaign manager and many people who worked under her in the Alaska state government (often a result of a personal vendetta) have unpleasant words about the former Governor. A more sympathetic viewer might see these as bitter people lashing out at an innocent woman, but the trail of casualties (politically speaking) that Palin leaves behind wherever she goes is hard to dispute. The most remarkable interview, in my opinion, comes from senior McCain political strategist Steve Schmidt, instrumental in the selection of Palin as John McCain’s running mate in 2008. In Schmidt’s own words: “You have a person that I think is extraordinarily divisive. I believe she’s deeply dishonest…And the notion that that is the character of someone who aspires to the American Presidency, I find spine-chilling.” Ouch. Ultimately, Sarah Palin: You Betcha! isn’t a particularly stunning cinematic experience. It lifts from Michael Moore’s playbook and it also utterly fails when it attempts to inject a sense of humor into the proceedings (Broomfield taking a bullhorn out at the end of a Palin speech is just sad). But despite its mediocre production, I still find myself with largely positive feelings about the movie simply because of the cutting appraisals of Palin’s character given here by some of the people who knew her best, or at least were closest to her. What would be a very bland picture is elevated somewhat by the surprising content of the interviews. Without those piercing revelations, there would be little value in the movie: it really would be nothing but a hit job.

|Part of the Politics series on| |Flag of Nazi Germany| </table> Template:Audio (German for "living space") was a belief in Germany in the early 20th century that Germany needed new land to expand in, especially toward the east. It became a major motivation for Nazi Germany's territorial aggression after 1937. Lebensraum was a reinterpretation of the by then century-old concept of Drang nach Osten. In his book Mein Kampf, Adolf Hitler detailed his belief that the German people needed Lebensraum – for a Großdeutschland, land, and raw materials – and that it should be taken in the East. The idea of a Germanic people without sufficient space dates back to long before Adolf Hitler brought it to prominence. Through the middle ages, German population pressures led to settlement in Eastern Europe, a practice termed Ostsiedlung. The term Lebensraum in this sense was coined by Friedrich Ratzel in 1901, and was used as a slogan in Germany referring to the unification of the country and the acquisition of colonies, based on the English and French models. Ratzel believed that the development of a people was primarily influenced by their geographical situation and that a people that successfully adapted to one location would proceed naturally to another. These thoughts can be seen in his studies of zoology and the study of adaptation. This expansion to fill available space, he claimed, was a natural and necessary feature of any healthy species. Ratzel himself emphasized the need for overseas colonies, to which Germans ought to migrate, not for expansion inside Europe. Wanklyn, (1961) argues that Ratzel's theory was designed to advance science, and that politicians distorted it for political goals. Thus Lebensraum was picked up and expanded by publicists of the day, including Karl Haushofer and General Friedrich von Bernhardi. In von Bernhardi's 1912 book Germany and the Next War, he expanded upon Ratzel's hypotheses and, for the first time, explicitly identified Eastern Europe as a source of new space. According to him, war, with the express purpose of achieving Lebensraum, was a distinct "biological necessity." As he explained with regard to the Latin and Slavic races, "Without war, inferior or decaying races would easily choke the growth of healthy budding elements." The quest for Lebensraum was more than just an attempt to resolve potential demographic problems: it was a necessary means of defending the German race against stagnation and degeneration." 'Lebensraum' and 'Konzentrationslager,' ("concentration camp") were coined in the 1900-1910 era regarding German policies in its colony of South-West Africa (now Namibia). During the first decade of the 20th century imperial Germany colonized the land and committed genocide against the local Herero and Nama peoples. Later use of these words suggests an important question: did Wilhelmine colonization and genocide in Namibia influence Nazi plans to conquer and settle Eastern Europe, enslave and murder millions of Slavs, and exterminate Gypsies and Jews? Madley (2005) argues that the German experience in Namibia was a crucial precursor to Nazi colonialism and genocide and that personal connections, literature, and public debates served as conduits for communicating colonialist and genocidal ideas and methods from the colony to Germany. World War IEdit In September 1914, when victory in the World War seemed at hand, Berlin introduced a lebensraum plan for postwar peace terms. the concept of Lebensraum was endorsed secretly by the Chancellor Theobald von Bethmann-Hollweg and the rest of the German government as a war aim in World War I. Documents discovered by the German historian Fritz Fischer have suggested that in the event of a German victory, one policy under discussion by the German government as part of its Septemberprogramm was to annex a strip of Poland, and replace the population with Germans to set up a defensive barrier in the east. The popularion policy was never officially adopted nor put into effect. The significance of Fischer's discovery, as the Australian historian John Moses has noted, is that the goal of winning lebensraum was already in German thinking long before 1933 and thus cannot be seen, as some German historians have argued, as solely Adolf Hitler's personal brain-child. The "September plan" was a proposal that was under discussion but was never adopted and no movement of people was ever ordered. As historian Raffael Scheck concluded, "The government, finally, never committed itself to anything. It had ordered the September Program as an informal hearing in order to learn about the opinion of the economic and military elites." As the British historian A. J. P. Taylor noted in his 1963 foreword "Second Thoughts" to his 1961 book The Origins of the Second World War: The German Empire planned to annex territory in both Lithuania and Poland for direct colonization by German colonists after forcible removal of Polish and Lithuanian population. As early as April 1915, the Polish Border Strip plan against Poland, which was first suggested by General Erich Ludendorff in 1914, was approved as a German war aim by the Chancellor Theobald von Bethmann-Hollweg. The German historian Andreas Hillgruber argued that the foreign policy of General Ludendorff, with its demand for lebensraum to be seized for Germany in Eastern Europe during World War I, was the prototype for German policy in World War II. Lebensraum almost became a reality in 1918 during World War I. The new Communist regime of Russia concluded the Treaty of Brest-Litovsk with Germany, ending Russian participation in the war in exchange for the surrender of huge swathes of land, including the Baltic territories, Belarus, Ukraine, and the Caucasus. However, unrest at home and defeat on the Western Front forced Germany to abandon these favorable terms in favor of the Treaty of Versailles, by which the newly acquired eastern territories were agreed to sacrifice the land to Lithuania, Poland, and new nations such as Estonia or Latvia, and a series of short-lived independent states in Ukraine. The German historian Andreas Hillgruber argued the Treaty of Brest-Litovsk was the prototype for Hitler's vision of a great empire for Germany in Eastern Europe. Hillgruber wrote that: The desire for lebensraum was a key tenet of several nationalist and extremist groups in post-World War I Germany, notably the Nazi Party under Adolf Hitler. As the American historian Gerhard Weinberg noted, German demands for territorial revision went beyond merely regaining land lost under the Treaty of Versailles, and instead embraced calls for the German conquest and colonization of all Eastern Europe, regardless of whether the land in question had belonged to Germany before 1918 or not Likewise, the British historian Hugh Trevor-Roper argued that the goal of overthrowing Versailles was only a prelude to seizing Lebensraum in Eastern Europe for Germany with no regard as to where Germany's 1914 frontiers had been. In Mein Kampf, Hitler was to write: The official German history of World War II was to conclude that the conquest of Lebensraum was for Hitler and the rest of the National Socialists the most important German foreign policy goal. At his first meeting with all of the leading generals and admirals of the Reich on February 3, 1933, Hitler spoke of "conquest of Lebensraum in the East and its ruthless Germanization" as his ultimate foreign policy objectives. For Hitler, the land which would provide sufficient Lebensraum for Germany was the Soviet Union, which for Hitler was both conveniently a nation that possessed vast and rich agricultural land and was inhabited by what Hitler saw as Slavic untermenschen (sub-humans) ruled over by what he regarded as a gang of blood-thirsty, but grossly incompetent Jewish revolutionaries. In Hitler's view, the idea of restoring the 1914 borders of the Reich was absurd as those borders did not provide sufficient Lebensraum; only a foreign policy that aimed at the conquest of the proper quantity of Lebensraum would justify the necessary sacrifices that war entailed In Hitler’s view, history was dominated by a merciless struggle between different “races” for survival, and “races” that possessed large amounts of territory were innately stronger then those that did not. Eberhard Jäckel has expressed a Primat der Außenpolitik (“primacy of foreign policy”) interpration of German foreign policy as opposed to the Primat der Innenpolitik ("primacy of domestic politics") thesis favored by some left-wing historians such as Timothy Mason. Jäckel wrote that since Hitler regarded the conquest of Lebensraum as his most important project, and since that could only be accomplished through war, domestic policy comprised simply preparing the nation for the inevitable struggle for Lebensraum There are, however, many historians such as Martin Broszat and Hans Mommsen who dismiss this "intentionalist" approach, and argue that the concept was actually an "ideological metaphor" in the early days of Nazism. The practical implementation of the Lebensraum concept began in 1939 with Germany's occupation of Poland. Later, the ideology was also a major factor in Hitler's launching of Operation Barbarossa in June 1941. The Nazis hoped to turn large areas of Soviet territory into German settlement areas as part of Generalplan Ost. Developing these ideas, Nazi theorist Alfred Rosenberg proposed that the Nazi administrative organization in lands to be conquered from the Soviets be based upon the following Reichskommissariats: The Reichskommissariat territories would extend up to the European frontier at the Urals. They were to have been early stages in the displacement and dispossession of Russian and other Slav people and their replacement with German settlers, following the Nazi Lebensraum im Osten plans. When German forces entered Soviet territory, they promptly organized occupation regimes in the first two territories—the Reichskomissariats of Ostland and Ukraine. The defeat of the Sixth Army at the Battle of Stalingrad in 1942, followed by defeat in the Battle of Kursk in July 1943 and the Allied landings in Sicily put an end to the plans' implementation. In his book Mein Kampf, Hitler notes that history is an open-ended struggle, and links the concept of Lebensraum with his own brand of racism and social Darwinism. Nevertheless, historians debate whether Hitler's position on Lebensraum was part of a larger program of world domination (the so-called "globalist" position) or a more modest "continentalist" approach, by which Hitler would have sufficed with the conquest of Eastern Europe. Nor are the two positions necessarily contradictory, given the idea of a broader Stufenplan, or "plan in stages," which many such as Klaus Hildebrand and the late Andreas Hillgruber argue lay behind the regime's actions. Historian Ian Kershaw suggests just such a compromise, claiming that while the concept was originally abstract and undeveloped, it took on new meaning with the invasion of the Soviet Union. He goes on to note that even within the Nazi regime, there were differences of opinion about the meaning of Lebensraum, citing Rainer Zitelmann, who distinguishes between the near-mystical fascination with a return to an idyllic agrarian society (for which land was a necessity) as advocated by Darré and Himmler, and an industrial state, envisioned by Hitler, which would be reliant on raw materials and forced labor. What seems certain is that echoes of lost territorial opportunities in Europe, such as the Treaty of Brest-Litovsk, played an important role in the Hitlerian vision for the distant future: Racism is not a necessary aspect of expansionist politics in general, nor was the original use of the term "Lebensraum". However, under Hitler, the term came to signify a specific, racist kind of expansionism. Karl Haushofer was an acquaintance of Rudolf Hess, Hitler's deputy. Haushofer had limited influence on Hitler's ideals. "Haushofer primarily provided the academic and scientific support for the expansion of the Third Reich ." Haushofer ideas can be described by the expansion of heavily populated countries having the right to expand and gain land from less populated countries. This was his adaptation of Ratzel's Lebensraum . Empire of Japan: cy:Lebensraum da:Lebensraum de:Lebensraum im Osten el:Ζωτικός χώρος es:Lebensraum eu:Lebensraum fr:Lebensraum it:Lebensraum he:מרחב מחיה lt:Gyvybinė erdvė hu:Lebensraum arz:ليبينزراوم nl:Lebensraum ja:生存圏 no:Lebensraum nn:Lebensraum pl:Lebensraum pt:Espaço vital ro:Spaţiu vital ru:Жизненное пространство на Востоке sr:Лебенсраум fi:Lebensraum sv:Lebensraum tr:Lebensraum vi:Lebensraumzh:生存空间

It’s hard sometimes, being a woman artist. We don’t get called “poetesses” any more or have to write under male pseudonyms like the Brontes, but if you read the comments on any interview with a woman writer most of them will probably be about her looks rather than her books. Women artists get judged a lot on their personas, too. If you’re confident and egotistical you’re criticised for being “too much”, but the quiet and reserved JK Rowling has been attacked for being “cold”. So as an antidote to this weirdness, here’s my celebration of shy, quiet, introverted, reserved women artists. I’ve missed out Emily Dickinson (who probably had social anxiety, and rarely left her room) only because she’s probably the poster woman for shy female artists. Here’s my top five: 1. JK Rowling JK Rowling doesn’t need an introduction: the author of Harry Potter is one of the richest and most famous women in the world, adored by millions of people. But she has a surprisingly low public profile, and the first time I heard a radio interview with her it struck me how soft-spoken she is. This wonderful article explores how Ms Rowling has been criticised for her quietness and reserve (Gawker’s Caity Weaver wrote that it made you “not want to hang out” with JK Rowling). JK Rowling is an affirmation to shy, introverted women writers everywhere. 2. Dora Carrington Known as Carrington, she was a painter and decorative artist who was friends with the Bloomsbury Group after World War One, and had a long and probably platonic relationship with the gay writer Lytton Strachey. Although she is often seen as a hanger-on around more famous people, Carrington was a distinguished artist in her own right, and her paintings hang in the Tate to this day. Carrington was a tomboyish, bisexual woman who was painfully shy. The artist was self-conscious and often found it easier to communicate with animals than people; she “suffered from physical awkwardness, turning her feet in and hanging her head”.* 3. Alice Walker Alice Walker is an American author and activist, known for her novel The Color Purple and other works dealing with themes like racism, equal rights, abuse and redemption. On being asked if she “screams the truth”, she replied “I never scream and I think that silence is the best way to get real attention.” As a child, Walker was shot in the eye with a BB gun fired by her brother. When a layer of scar tissue formed over the wounded eye, she became painfully shy and self-conscious. The scar tissue was removed when she was 14 and she later became valedictorian and was voted queen of her senior class. She says that she drew value from her injury when she realised it had allowed her to begin “really to see people and things, really to notice relationships and to learn to be patient enough to care about how they turned out”. 4. Regina Spektor Regina Spektor is a Russian Jewish American composer, pianist and songwriter. She is probably best known for her radio hits like ‘Fidelity’ and ‘Ne Me Quitte Pas’, but has composed thousands of songs. A CNN profile said that “in person, the classically trained pianist is shy and soft spoken”. Spektor tours a lot, but keeps a low public profile and rarely shares much about her personal life; she sometimes releases interviews, but seems to prefer staying in the background and out of the public eye. 5. Ali Smith Ali Smith is a Scottish writer and the author of short stories and novels, such as Hotel World, The Accidental, and How to Be Both (which recently won the Baileys Prize). She creates beautiful, playful, inventive fiction which explores themes like love, loss, and justice. Ali Smith has described herself as “quite shy” and prefers to talk about her work in interviews, rather than herself. A Guardian profile said: “Smith has always believed that an author must remain as anonymous as possible or risk impeding the fiction for her readers. Too much biographical information “diminishes the thing that you do” she says. “You have to remain invisible.”” *Virginia Woolf’s Women, Vanessa Curtis, 2014

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Lebanon's army chief urged "full readiness" at the southern border to face the "threats of the Israeli enemy and its violations," the army said in a tweet on Tuesday. Army Commander General Joseph Aoun called on soldiers to be ever vigilant for the "good implementation" of the UN resolution 1701 to "preserve stability" at the border with Israel. An Israeli official dismissed as "nonsense" the possibility of Israeli aggression along the border with Lebanon. On Monday, Lebanese President Michel Aoun and Hezbollah both said that Lebanon still faces threats from Israel, with Hezbollah's leader Hassan Nasrallah claiming his group was the country's main defense against Jerusalem. Nasrallah even claimed that his group's arsenal of weapons was a force of "security and stability" in Lebanon in the face of these threats. He also said his group "transferred arms, including Kornet missiles, to Gaza," referring to a Russian-made anti-tank missile. He added that recent Israeli comments indicate ties that country's ties with Saudi Arabia. "There is pressure on Palestinian to accept dictates that will kill the Palestinian issue under what some are calling the 'deal of the century,'" Nasrallah said, in reference to efforts to tie U.S. President Donald Trump's peace initiative to regional processes. "There are Arab countries that want to forge ties with Israel – namely Saudi Arabia. The interview by [the head of the Israeli army Gadi] Eisenkot to the Saudi website Elaph is a dangerous development for the Palestinians." Nasrallah's comments came hours after Aoun said that "Israeli targeting still continues and it is the right of the Lebanese to resist it and foil its plans by all available means." Aoun's statement came after he met with Arab League Secretary General Ahmed Aboul Gheit in Beirut, following the Arab League announcement yesterday that designated Hezbollah as a terrorist organization. "Lebanon has dealt with attacks from 1978 to 2006, and has succeeded in liberating its territory," Aoun added. Nasrallah also responded to the Arab League, saying that "we have never transferred long-range missiles to any Arab state, but we did transfer arms to the forces of resistance in Gaza Strip and to fighters in Syria." Aoun said that Lebanon is not responsible for regional power struggles, and that it's unacceptable that his conutry's stability and security are harmed because of them. Aboul Gheit responded, saying that it is not the Arab League's intention to harm Lebanon, and that the Arab League understands the complexities the former faces. Prime Minister Benjamin Netanyahu said on Monday that he spoke with French President Emmanuel Macron, who updated him regarding his conversation with Hariri. The Israeli premier clarified to Macron Israel's interests regarding Lebanon, the first of which are Lebanese-based threats against Israel, including Iran and its proxy, Hezbollah. Netanyahu added that he agreed with Macron to meet in Paris in early December in order to work together on issues like the situation in Lebanon as well as the Iranian nuclear deal. Nasrallah said a week and a half ago that Saudi Arabia is inciting Israel to attack Lebanon and that the Jewish state should not take advantage of Lebanon's situation. He added that Israel only acts in accordance with its own interests as well as those of the U.S, and as such is unlikely to initiate a conflict with Lebanon. Want to enjoy 'Zen' reading - with no ads and just the article? Subscribe todaySubscribe now

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(February 1, 2022 / JNS) Jewish groups and some politicians are decrying neo-Nazi activity that took place in Orlando, Fla., over the weekend, even as Florida Gov. Ron DeSantis alleges his political enemies are trying to use the incident to “smear” him. On Saturday, some two dozen neo-Nazis from two hate groups, Goyim Defense League and National Socialist Movement, rallied in Orlando, calling Jews “the devil” and saying, “Jews rape children and drink their blood,” according to the watchdog group StopAntisemitism.com. They also hung flags with swastikas and banners, including “Vax the Jews,” on a highway overpass while shouting “Heil Hitler” at passing cars. In a post on social media, the Jewish Democratic Council of America retweeted video of the neo-Nazis saying that “the Nazis in Orlando were emboldened by the GOPs embrace of dangerous extremism. [Former President Donald] Trump refused to condemn white supremacy. We’re saddened, but not shocked to find white supremacists in our streets. We will not tolerate this hatred, and we will not live in fear.” More footage from today’s neo-Nazi NSM rally in Orlando, FL led by white supremacists Eddie McBride and Burt Colucci. Note the Israeli flag on the ground being stepped on. pic.twitter.com/cZrt4FVS9e — StopAntisemitism.org (@StopAntisemites) January 30, 2022 At a press conference on Monday, the governor addressed the anti-Semitic incidents in Orlando, calling the neo-Nazis “some jack***ses” and vowing that the state police would hold them accountable because they “were doing stuff on the overpass.” He also said his critics were coming from the other side of the political spectrum. “These people, these Democrats who are trying to use this as some type of political issue to try to smear me as if I had something to do with this, we are not going to play their game,” DeSantis said during a press conference on Monday afternoon. “ … I’m not going to have people try to smear me that belong to a political party that has elevated anti-Semites to the halls of Congress like [Rep.] Ilhan Omar [D-Minn.] that have played footsie with the BDS movement that even have people in their party that have cavorted with [Nation of Islam leader Louis] Farrakhan.” DeSantis went on to tout his bona fides, noting that under his administration, Florida has “signed the strongest anti-Semitism bill in the country” and “stared down companies who have indulged BDS, like Airbnb, and we won … .” The governor’s remarks came less than 24 hours after his spokesperson, Christina Pushaw, appeared to be questioning the legitimacy of the videos. “Do we even know they’re Nazis?” she tweeted. “Or is this a stunt like the ‘white nationalists’ who crashed the [Glenn] Youngkin rally in Charlottesville [Va.] and turned out to be Dem staffers? I trust Florida law enforcement to investigate and am awaiting their conclusions.” Pushaw’s comments referenced an event in late October where a group called the Lincoln Project sent five people posing as white supremacists to a rally for the then-gubernatorial candidate. Saturday’s incidents occurred just two days after the International Holocaust Remembrance Day and during a time when a large number of Orthodox Jewish families from the New York and New Jersey region were in Orlando for winter vacation. They also came just days after anti-Semitic fliers from the Goyim Defense League blaming the pandemic on Jewish conspiracy were found throughout Miami. ‘Any reports of criminal activity will be thoroughly investigated’ Liora Rez, executive director of StopAntisemitism.com, told JNS: “We are horrified this aggravated harassment campaign was allowed to take place in Orlando. Anti-Semitism is spreading like wildfire, and atrocious stunts like these do nothing but pour gasoline onto the flames. Shame on the Orlando Police Department and elected officials for not putting a stop to this vile bigotry.” Mayor Gabriel Groisman of Bal Harbour, Fla., outside of Miami, said on social media: “The Jewish community in our country must get serious about our self-defense, real quick.” In one widely circulated video from Saturday, a neo-Nazi is seen addressing a passing motorist, telling him “6 million viewers,” while another said, “He’s a Jew look at him. Guess where you’re going back to.” A Twitter user who identified himself as Luke Denton claimed he took the video, tweeting out, “I really can’t believe we’re seeing Nazis in 2022. FYI: I am of Jewish descent, and a large portion of my family was killed in the Holocaust.” Some authorities reportedly said that the neo-Nazi gatherings were allowed under the banner of free speech. Orlando Mayor Buddy Dyer took to social media to express his disgust with the protesters, saying “anti-Semitism and hatred are not welcome in this community. Despite displays of hate in Central Florida this weekend, our collective commitment to building an inclusive, compassionate community for all is stronger than ever.” The protesters, however, may have crossed the line as a video clip appeared to show several of them punching a passerby in a dark-colored car. “While their vile, hateful rhetoric may be protected speech, the recorded assault on a citizen is not,” said the Anti-Defamation League of Florida. “We hope law enforcement is investigating this assault and will charge the individuals responsible for it.” Orange County Sheriff John Mina tweeted: “Any reports of criminal activity will be thoroughly investigated.” Politicians on both sides of the political divide urged action against Jew-hatred. “I am calling on every member of the Florida House and Senate, as well as Gov. Ron DeSantis and [Sen.] Marco Rubio to publicly denounce the despicable display of anti-Semitism in Orlando this weekend,” Michael Grieco, a Democratic member of the Florida House of Representatives, wrote on Twitter. “We’re getting crickets or deleted tweets from most.” U.S. Rep. Stephanie Murray, a Democrat whose district includes Orange County, posted online that “the neo-Nazi rallies in Orlando were a disgrace. Central Florida is home to patriots of every political stripe—and we have no tolerance for these anti-Semitic and racist groups.” Her Washington colleague, Republican Sen. Rick Scott, also addressed the issue on social media, tweeting: “The hateful and anti-Semitic demonstrations reported in Florida have no place in our state. Across America, we’ve seen a heartbreaking and disgusting rise in hate like this. We must always condemn it and continue to stand strong with our Jewish communities.” Jewish News Syndicate With geographic, political and social divides growing wider, high-quality reporting and informed analysis are more important than ever to keep people connected. Our ability to cover the most important issues in Israel and throughout the Jewish world—without the standard media bias—depends on the support of committed readers. If you appreciate the value of our news service and recognize how JNS stands out among the competition, please click on the link and make a one-time or monthly contribution. We appreciate your support.

The Talmud (Megillah 3b) presents a hypothetical scenario: It's the evening of the festival of Purim and you are walking to the synagogue hear the reading of the Megillah. On the way, you come across a corpse lying in the road. Jewish law obligates us to bury a dead body, but of course that takes time, and if you stop to fulfill this commandment, you won't be able to fulfill the other commandment to hear the Megillah reading. What to do -- bury the body, or continue to the synagogue? The Talmud says that you bury the body because of the honor due to a human being. What the Sages are teaching is that every human being -- even a dead one -- is due honor. And if the obligation to honor the humanity in a corpse is so compelling, how much more so a living person! The rabbis often encourage us to do positive acts which we are not naturally and easily inclined toward. We don't need much inducement to eat, wash, beautify ourselves, or gratify our needs, but for many of us, honoring other people doesn't come easily. Being critical and harshly judgmental of others comes much more easily. When we see only their flaws and failings, what's to honor? We focus on the soiled garment, ignoring the divinely inspired being within. We walk into a room and immediately scan the crowd, putting everyone who is there through an instantaneous evaluation. It can get pretty ugly, and few of us would likely ever verbalize the sorts of things that routinely run through our mind. She wore that? Just look at the stupidity in that dumb face! Such a slouch. Stand up straight, why don't you? She still smokes? I'll stop and let you continue. What sort of things do you say (inwardly to yourself, of course) when that judgmental frame of mind exerts its grip, and you are moving through life as if someone appointed you chief judge, assessing whether or not people measure up to your expectations? Does this judgmental attitude ever lead to anything other than disappointment and dissatisfaction in everyone around us? Where is there even a hint of honor in that attitude? Honor, respect, dignity and love are due to each and every human being, not because of the greatness of their achievements, but because they are home to a soul that is inherently holy. Nobody created his or her own soul; everyone has been gifted with a rarefied essence. This is a teaching of Rabbi Chaim of Volozhin, a forerunner of the Mussar movement, who explains that one should honor all people simply because they are the handiwork of God. (Ruach Chaim on Pirkei Avot) We need tradition to draw our attention to this deep reality because it isn't readily evident to us. Our eye easily catches the flaws in the trappings. Imagine someone sent you a painting by Picasso or Chagall, and all you could see was the dirty, tattered packaging in your hands? What drives us to be so critical of others is our own search for honor. So why do we do it? Why do we set up standards against which to gauge others -- and then spend so much of our mental energy appraising how they measure up? I believe it's because we have anxiety about how we ourselves are stacking up. We judge others, find them wanting, and thus appear less so to ourselves. What drives us to be so critical of others is nothing other than our own search for honor, especially in our own eyes. There is a profound and sad reality in this. Many people just don't love themselves enough and in the right way. In the Mussar work, we are always looking for soul-traits that we can elevate and improve, and that means we are awake to our imperfections. But even that self-awareness and effort ought to happen in an atmosphere of self-love. We deserve to honor ourselves -- not because we are perfect, or even great, or even good, or so-so some of the time. Your greatness is not attached to your accomplishments, but rather to your soulful essence that is a gift of incomparable beauty and majesty. The Mussar teachers are insistent that we distinguish the honor we accord our own soul (as we ought to show respect to all souls) from the desire of the hungry ego to slurp up every bit of honor it can possibly get a hold of. This tendency of the ego is the archenemy of humility. "Flee from honor," they warn us. Yet in their wildest dreams they never could have imagined the extent to which our modern culture elevates personal honor, and sends us off on an endless and misguided search for pedestals onto which to hoist ourselves. It's not hard to see the direct connection between the ego's insistent but unquenchable craving for honor and that critical state of mind in which we stand ourselves in fierce judgment over others. We mentally judge and criticize other people when all we really want is love and honor for ourselves. The wisdom of tradition tells us that when we act that way, we've got the whole thing backwards. Ben Zoma asks: "Who is worthy of honor?" And he answers: "The one who honors others" (Pirkei Avot 4:1). "Who is worthy of honor? The one who honors others." This is a cornerstone teaching. We merit honor by giving honor. And our tendency is to withhold honor because we want honor. Could we get it any more wrong than that? To turn things right way round, we have to develop the habit of offering honor to others. The first step in that direction is to catch yourself whenever you're being inwardly judgmental and critical. If that's your tendency, then equip yourself with a short phrase that you can call into mind right after you've caught yourself in a judgmental put-down, a phrase like "before me is a holy soul" or "this one too was created in God's image." The idea is to refocus your attention toward the essential and away from whatever trivial detail your judging mind may have seized on. Once you've reoriented your thought process, you can cultivate a positive in place of the negative. For example, one form of honoring about which tradition has a lot to say is the act of greeting people. Pirkei Avot (4:20) urges us to "take the initiative in greeting any person you meet," and the Talmud relates that no one ever greeted Rabbi Yohanan ben Zakai before he greeted them, not even a stranger in the marketplace. This is a practice any of us can do. When you encounter another person, say, "Hello, nice to see you." And we call this spiritual practice! How sensible. I urge you to try it. When you are the first to honor another, you come forward from humility, and for this, others will honor you, too.

Born at Amsterdam, 24 Nov., 1632; died at The Hague, 21 Feb., 1677. He belonged to a family of Jewish merchants of moderate means, and was originally called Baruch, a name that he later translated into its Latin equivalent Benedict. His father's name was Michael, his mother, Michael's second wife, was called Hana Debora. In 1641 Michael married a third wife who was named Hester de Espinosa. The family probably had some connexion with the little town of Espino in Spanish Galicia, and with the celebrated Marrano family there called Espinosa. (The Marranos were Spanish Jews compelled to conform outwardly to Christianity.) Baruch attracted attention in the school for Portuguese Jews at Amsterdam by his talents and application to study. He made rapid progress in Hebrew and the study of the Talmud, and his teachers, especially Rabbi Saul Levi Morteira, had the greatest hopes of his future. It was intended that he should become a rabbi. The subtle methods of the teachers of the Talmud undoubtedly trained his intellect and led it particularly to reasoning by analogy. The moral teaching of the Haggada had a great and permanent influence upon his code of living. However, the difficulties in regard to the Scriptures, which he deduced from what he read, made a stronger impression upon him than their solutions. Thus he was a troublesome and critical pupil, although at the same time a modest one. He read and despised the Cabalists; yet traces of their influence are recognizable in his philosophy; mention should here be particularly made of the book called "Zohar" and of Herrera's work "Porta cæli". He studied industriously the Jewish writers on the philosophy of religion, especially Maimonides, Gersonides, Chasdai Kreskas, and Ibn Esra, and later adopted much from them. The writings of the Arabian philosopher Al Farabi and of his commentator Ismail show striking similarities, even in the smallest details, with the later system of Spinoza. There are also clear evidences of connexion between the strange work of Ibn Tofail, the story of "Hai Ibn Joktan", and the conceptions of Spinoza. About 1651 Spinoza, unable to see his way clearly, seems for a short time to have abandoned metaphysical studies, and to have fought a hard battle with his passions. Even at this time he was looked upon with suspicion by orthodox Jews. He now devoted himself to the natural philosophy of Descartes. Coming back in his way to metaphysics, he completely overcame the scepticism, and, resuming his first studies, began to lay the foundation of his new system. The philosophy of Descartes aided him in recasting the notions which he had previously acquired. After the death of his father in 1654, Spinoza was almost completely cast off by his family and, having no means, taught in the private Humanistic school of the ex-Jesuit and freethinker Franz van den Enden. Here he perfected himself in Latin and continued his philosophical investigations by the study of St. Augustine, the Stoics, Scholasticism (in a somewhat superficial manner), the philosophy of the Renaissance and that of some modern writers, especially of Hobbes. His later psychology shows extraordinary similarities with the teachings of Marcus Marci and of Glisson. Spinoza now frequented almost exclusively the society of Christians, i.e. of the free-thinking sort, and especially of Mennonites. His lifelong friendships, as known from his letters, date in part from this period. In 1656 he was formally expelled from the Jewish community and soon afterwards from Amsterdam. A somewhat legendary attack upon his life is said to have been made about this time. He never became a Christian. He now began to dictate in Latin some of the principles of his philosophy to a company of pupils at Ouderkerk near Amsterdam. A Dutch translation of this dictation exists in two manuscripts which were discovered in 1853 and 1861 by Friedrich Müller, a Dutch bookseller. The translation as found in these manuscripts had been largely revised, had notes that were traceable, however, to Spinoza himself, and had been somewhat unskillfully handled by an editor. Since the discovery the manuscripts have been published a number of times both in the original text and in translations. The characteristics of the later system of the "Ethics" are evident in this "Korte Verhandeling van God, de Mensch, en deszelvs Welstand". But neither the doctrine of the one and only Divine substance, nor the higher unity of "extension" and "thought" in the infinite and the finite, nor the instinct of self-preservation, is clearly expressed in it. Spinoza, obliged to seek some other means of support, became a very skilful grinder of lenses; his work commanded good prices. About 1660 he retired to the village of Rijnsburg near Leyden. The little house in which he lived still stands, and has been bought by admirers of the philosopher; it contains a fine library. Here Spinoza devoted himself to a revision of the "Korte Verhandeling" which was never completed. The result of these labours was an important unfinished treatise "De intellectus emendatione", with preparations for his great work, the "Ethics", and the development of the "geometrical method". While at Rijnsburg he was greatly stimulated in his work by the reports of the lectures of the professors of philosophy of Leyden (among whom should be included Geulincx), which were brought to him by students of the university. While at this village he also became acquainted with the celebrated Stensen, and had here a pupil named Casearius, whom he instructed in the Cartesian philosophy. In 1663 Spinoza published a book under his own name called "Renati des Cartes principiorum philosophiæ Pars I et II, more geometrico demonstratæ", and a supplement to this under the title, "Cogitata metaphysica". The work does not give Spinoza's own philosophy, but glimpses of his views may be found in it. While at Rijnsburg Spinoza also taught by correspondence some young friends at Amsterdam who had moved to Voorburg, near The Hague. His acquaintance with scholars and statesmen increased. He was witty, was esteemed as a great Biblical critic and mathematician, and had the reputation of possessing a fine political sense. Jan de Witt and van Beuningen held him in high regard. Huygens interested himself in Spinoza's lenses. Great expectations were expressed of his philosophy by Heinrich Oldenburg of Bremen, who had visited Spinoza at Rijnsburg, and now, in connexion with Robert Boyle, was active in London as the secretary of the Royal Society, and by the learned Ludwig Meyer. While living at Voorburg Spinoza worked hard on a lengthy treatise to which he later gave the title of "Tractatus theologico-politicus". He drew largely for this work from the Arabian and Jewish philosophy of religion and from the old rabbinical exegesis. But his main sources were early, little-known Jewish heretics and obscure Christian writers of his own time, especially Peyrère's "Systema theologicum ex Præadamitarum hypothesi" (1655). Spinoza's political views were largely inspired by Jan de Witt and his friends; the same opinions are to be found in the writings of other Dutch political writers of the same period, e.g. van den Hove. Spinoza, however, in publishing his treatise, had special aims in view. It was intended to establish and enlarge the ecclesiastical and political principles of Jan de Witt and at the same time to lead the way to the publication of his own philosophy. According to Spinoza the Holy Scripture of the Old Testament are not without error and are not inspired in the strict sense. They do not teach us with certainty as to the nature of God and His characteristics, but only concerning obedience to God, piety, and love. Consequently the text of the Bible can never come into conflict with philosophy and civil law. But, according to Spinoza, the limitations of philosophy and law are also clearly defined. As it is only in the State that justice and law, injustice and transgression are conceivable, the individual, in order to be able to live according to reason, must surrender his rights to the community. Then, too, he must obey the government in everything, even against his reason and conviction, unless a command contradicts universal feeling, as the murder of parents. Freedom of thinking and speaking, however, cannot be forbidden by the State; if it has the power to do this, the right, indeed, cannot be denied it, but the prohibition would be disadvantageous to it, because its own existence would be endangered by such tyranny. No man can ever act according to his convictions, if a law of the State stands in the way. Thus Spinoza upholds only a partial freedom of conscience. On the other hand the government has the right to supervise the external practice of religion. It is easy to understand that the Church councils and synods of Holland took energetic measures against this work, which appeared anonymously in 1670. Up to 1676 at least thirty-seven decisions or edicts against the work had appeared. From 1670 Spinoza lived at The Hague, at first in the Veerkade, then not far from this spot in the Paviljoensgracht, near the monument erected in 1880. Both houses are still in existence, but the latter, in which Spinoza died, has lately been completely rebuilt. The philosopher laboured with zeal on his great work; in order to be independent and undisturbed in elaborating his system of philosophy he declined a call to a professorship at Heidelberg. His plan to publish his system of ethics in 1675 failed, owing to the opposition of his enemies. Originally Spinoza seems to have had the intention to found a kind of philosophical world-religion. He believed that the basic ideas of his view of the world were to be found among the old Hebrews, in Christ, and in St. Paul. In his opinion this philosophy, without the Holy Scripture, sufficed for the truly wise. In order to understand his conception of the original Christianity it must be remembered that his acquaintance from the beginning had been among latitudinarian Christians, who emphasized the moral life, not dogma, that, with many of his Christian friends, he regarded the Antitrinitarians as the most genuine Christians, that he found traces of his philosophy in the writings of Christian mystics, and finally that among the first writings which had introduced him to Christianity had been Hobbes's books "De cive" and "Leviathan". Towards the end of his life Spinoza had bitter disappointments, which, however, seldom disturbed his stoical composure. He lived tranquilly at The Hague in the midst of his work, his correspondence, and his friends. He began an exceedingly interesting political treatise in which he did not change his earlier views but rather carried them further. He also wrote a short treatise on the rainbow, and a Hebrew grammar, and, as it seems, translated the Pentateuch. He was a victim to the disease from which his family suffered, consumption, and this was aggravated by his work in grinding lenses. He died peacefully, in the presence of a physician who was a friend. Even the other people in the house did not know he was dying. The little he left was, as it were, a mirror of his life. Spinoza was a very frugal and unselfish man. He declined all money and pensions that he did not absolutely require. His way of living could not be simpler; it was only for books that he spent relatively large sums. The virtues which he most highly prized and consistently practised were control of the feelings, equability of spirit, love of country, loyalty and industry, moderation and love of the truth. In society he was animated and witty; he enjoyed being alone, and yet was kindly disposed towards his fellow men. Union with God, as he conceived of the Deity, i.e. as a thinking and infinite, necessarily existing, immanent cause of all existence, and love for this Being were to him the highest of all things. He was immovably convinced that his was the true philosophy, could scarcely understand any view that deviated from his own, was hard and unjust in the judgments of other thinkers, was not easily approached with objections, and was incapable of appreciating with historical objectivity other views of the world. In 1677 his literary remains were published under the title "B. D. S. Opera posthuma". In this publication were included his system of ethics, the unfinished political tractate, the treatise "De emendatione intellectus", letters to and from him, and lastly his compendium of Hebrew grammar. The Dutch translation of the same year has great critical value. The tractate on the rainbow was first published anonymously in Dutch at The Hague in 1687. The problems added for the calculus of probabilities are not by Spinoza. The philosopher seems to have destroyed his translation of the Pentateuch; the Spanish apology which he drew up when expelled form the synagogue has not, so far, been found. It is impossible to describe in a short article the Spinozistic system as a whole. For it is just the rigidly unified, minute construction of that system and the labyrinth of its thought processes that are of importance for the history of philosophy as an original creation. On the other hand, the elements, bases, and individual results are neither new nor original. Spinoza's view of the world is so constructed that the final results can be reached with equal logic from its epistemological and psychological assumptions, and from its ethical and metaphysical axioms. The view of Spinozism held by the present writer, which frequently varies from the views formerly held, can merely be indicated in what follows. According to Spinoza there are no universal notions. Only that is thinkable which actually exists or will exist at some time. Further, only the necessary is thinkable. Existence and necessity, however, cannot be deduced from the nature of finite things; we must therefore conceive of a Being (God) necessarily existing and necessarily acting, from which all else follows of necessity. This Being is not the cause but the first principle in the manner of mathematical entities; the things come from it by mathematical sequence, for only in this way, says the philosopher, can the immutability of the first principle be maintained, only thus is a relation of the infinite to the finite thinkable; and only in this way is the unity of nature preserved, without fusing the substance of God with that of finite things. Yet the axiom "God=Nature" is valid because the things necessarily following from the Being of God belong in some way to God. Only the Being of God is independent; Spinoza calls this Being alone substance. All things (modi) must be founded in the attributes of God. This is one approach to Spinozism. Another is the following: Spinoza observed in nature, on the one side, only systems of motion and rest which were derived from one another in an endless series of causes and effects; on the other side, running exactly parallel to these, but not influenced by them, a series of ideas. These systems of motion and ideas cannot be understood of themselves alone, but only with the aid of the notions of extension and thought, and these two notions contain in themselves the characteristic of infinity. Thus we are brought to a necessarily existing Being on whom all other beings must depend in their existence and nature. The facts of experience, as conditio sine qua non, lead us to the knowledge that the change which we observe can only be explained by an instinct of self-preservation existing in all things, which constitutes their individual nature. This instinct, then, is the relative factor in the scientific construction of ethics and politics. The Absolute, which corresponds to it and establishes it, consists of the immanently working, countless attributes of the universal substance. This is the second approach to Spinozism. We now come to a third: Scepticism is completely overcome only when the idea is nothing else than the objective side of the process of movement which is identical with it under another point of view. Only then does the succession of things fully coincide with the succession of ideas. Thus truth and certainty are the same. The fact that there are ill-defined and false ideas can, accordingly, only be explained in that these ideas, so far as they do not prove themselves to be arbitrary combinations and fictions, are merely part-knowledge. Such part-knowledge, however, signifies that the one with such knowledge is in some sense part of an absolute intelligence. Therefore the part-extension identical with and corresponding with the part-knowledge is only a part of an infinite and indivisible extension. Consequently, in the infinite also, extension and thought are, absolutely considered, identical; as relative things they are different. Applied to ethics this doctrine signifies that good and evil have meaning only from the point of view of an incomplete part-knowledge; aplied to politics it sets up for the individual life the axiom right is might, and ascribes to the State the creation of right. Lastly, ethics as a doctrine of happiness, which is really Spinoza's starting-point, leads to the same result. His main question was, how is perfect happiness possible? Now he could only conceive of perfect peace and happiness on the supposition that all earthly happenings proceed as the necessary consequence of the nature of the absolutely infinite Being; whomever recognizes this and rests lovingly in this knowledge enjoys perfect peace. The aim of life is to attain this knowledge cognitio subspecie æternitatis. From this opinion, however, it follows necessarily that the individual acts of knowledge proceed in some manner from God's own thought (the soul therefore is no substance), that the nature of the individual soul is an individual instinct towards perfection (conatus in suo esse perseverandi—in order to preserve the continuity of all self-consciousness), that evil proceeds from a lack of adequate knowledge, that the material is only another side of the spiritual, because otherwise Spinoza would have had to suppose a second source of evil besides imperfect knowledge. These statements show also the way in which Spinoza can be refuted. It must be shown that God's unchangeableness does not involve the necessity of all Divine action; it must be proved that the dependence of the finite upon the infinite does not demand a counter-relation in the infinite, and that there is a metaphysic world of pure possibility and universal conceptions. Further, it must be shown that an objectively true knowledge is possible, even though the order of ideas does not run strictly parallel to the order of things, and though the two orders are not identical. The positive contradictions of this identity in the finite must be revealed, and it must be shown that in the Spinozistic psychology the continuity of self-consciousness, notwithstanding the instinct of self-preservation, is destroyed, and that the part-knowledge of Spinoza, with the system of happiness built upon it, involves an impenetrable mystery and therefore is untenable as a philosophical view of the world. Some friends and later admirers of Spinoza thought they could combine his philosophy with Christianity. A hopeless attempt in this direction is made in the introduction to the "Opera posthuma" written by Ludwig Meyer. Jarrig Jellis, Spinoza's friend, also exerted himself to bring Spinozism and Christianity together. More ingenious and profound but also exceedingly sophisticated is the treatise issued anonymously in 1684 by Abraham Cuffeler, "Specimen artis ratiocinandi naturalis et artificialis ad pantosophiæ principia manuducens". A number of writers leave one in doubt as to whether they did not use Christianity merely as a cloak. Others, e.g. Bredenburg, and Wittich in his "Anti-Spinoza", adopted only individual principles of Spinozism. When in the second half of the eighteenth century the reputation of Spinoza was again revived both in Germany and France simultaneously, the effort was once more made to reconcile Spinozism and Christianity. Mention might here be made of Heydenreich, Herder, and Sabatier de Castres. That in the present time Spinoza has again become very modern is traceable to nine reasons: his criticism of the Scriptures, his doctrine of free-thought, his theory of the State as the source of right, his doctrine of happiness founded on necessity, his doctrine of morals dissociated from positive religion, his axiom Deus sive Natura and the justification of this axiom, his conception of the identity of thought and movement in the Absolute, his distinction of absolute and relative knowledge, finally his realism in the theory of knowledge to which many modern philosophers are returning. The bibliography prepared by VAN DER LINDE extends only to 1871. It has been partially supplemented by GRUNWALD, Spinoza in Deutschland (Berlin, 1897), by WEG, Katalog 29 (Leipzig, 1893), which contained the collection of works on Spinoza that had been sold for America, and by the Katalog "Spinoza", No. 598 (Frankfort, 1912). The relatively best but in no way complete edition of his works is that of VAN VLOTEN AND LAND (2nd ed., The Hague, 1895). Of this publication the "Ethics" alone has appeared in a third edition (1905). English translations of Spinoza, omitting the defective one of WILLIS, are: FULLERTON, Ethics (New York, 1894); HALE WHITE and HUTCHINSON STERLING (3rd ed., London, 1899); this edition includes also the De intellectus emendatione; ELWES has edited the chief works (London, 1883-84), but with the letters freely abridged; GILLINGHAM ROBINSON, Korte Verhandeling (Chicago, 1909), defective, see below Wolf. An excellent translation into Dutch of all the works of Spinoza is that of MEYER (Amsterdam, 1897-1905); the best French translation is that of APPUHN (Paris, 1907-09), the correspondence and the theologico-political and the political treatises have yet to be published. Among the German translations should be mentioned the one made for the Philosophical Library by BÄNSCH, BUCHENAU, and GEBHARDT. An excellent facsimile edition of all the letters was issued by MEIJER in numbered copies at The Hague. A facsimile of the notes in handwriting to the theologico-polital treatise was published by ALTKIRCH in the journal Ost und West (1901). FREUDENTHAL, Die Lebensgeschichte Spinoza in Quellenschriften, Urkunden und nichtamtlichen Nachrichten (Leipzig, 1899), and Spinoza I, Das Leben Spinoza (Stuttgart, 1904). A quantity of new material is in MEINSMA, Spinoza en zijn Kring (The Hague, 1896). The youth and development of Spinoza is described in detail by DUNIN-BORKOWSKI, Der junge De Spinoza, Leben u. Werdegang im Licht der Weltphilosophie (Münster, 1910). Other biographies which also contain exposition of the ethical system are: POLLOCK, Spinoza, His Life and Philosophy (2nd ed., London, 1899); WILLIS, B. de Spinoza, His Life, Correspondence and Ethics (2nd ed., London, 1870); KUNO FISCHER, Spinozas Leben, Werke und Lehre (5th ed., Heidelberg, 1900); COUCHOUD, Benoît de Spinoza (Paris, 1902); BRUNSCHVICG, Spinoza (2nd ed., Paris, 1906). WOLF has lately issued an English translation of the Korte Verhandeling, with a life of Spinoza (London, 1910). There are innumerable presentations of Spinoza's theories; among those of earlier times the works of BOULAINVILLIERS, JACOB, the two SIGWARTS, TRENDELENBURG, and BOEHMER are very readable. Later works are: MARTINEAU, A Study of Spinoza (2nd ed., London, 1899); CAIRD, Spinoza (cheap ed., London, 1903); JOACHIM, A Study of the Ethics of Spinoza (Oxford, 1901); DIFF, Spinoza's Political and Ethical Philosophy (Glasgow, 1903); PICTON, Spinoza, a Handbook to the Ethics (London, 1907); CAMERER, Die Lehre Spinozas (1877); Spinoza und Schliermacher (Stuttgart, 1903); WENDELBAND in his history of modern philosophy. Very important for Spinoza's teaching is BRUNNER, Die Lehre von den Geistigen und vom Volke, I, pt. II (Berlin, 1908). Of other important monographs there can only be mentioned: FULLERTON, On Spinozistic Immortality (Philadelphia, 1899); DELBOS, Le problème moral dans la philosophie de Spinoza (Paris, 1893); WORMS, La morale de Spinoza (Paris, 1891); RIVAUD, Les notions d'essence et d'existence dans la philos. de Spinoza (Paris, 1906); LÉON, Les éléments Cartésiens de la doctrine Spinoziste (Paris, 1907); FREUDENTHAL, Spinoza und die Scholastik (Leipzig, 1887), 83, 138, one of the philosophical essays dedicated to W. Zeller; LUDWIG STEIN, Leibniz und Spinoza (Berlin, 1890); JOEL, Beiträge zur Geschichte der Philosophie (2 vols., Breslau, 1876), important for the history of the development of Spinoza; BALTZER, Spinozas Entwicklungsgang (Kiel, 1888); VOLKELT, Pantheismus und Individualismus im System Spinozas (Leipzig, 1872); ZULAWSKI, Das Problem der Kausalität bei Spinoza (Berne, 1899); GEBHARDT, Spinozas Abhandlung über die Verbesserung des Verstandes (Heidelberg, 1905); ZEITSCHEL, Erkenntnislehre Spinozas (Leipzig, 1899); RICHTER, Der Willensbegriff in der Lehre Spinozas (Leipzig, 1898); BUSOLT, Die Grundzüge der Erkenntnistheorie und Metaphysik Spinozas (Berlin, 1875); BECHER, Der Begriff des Attributs bei Spinoza (Halle, 1905). There are also a large number of more or less valuable essays in the Revue de Métaphysique et de Morale, from 1900 in the Année Philosophique; also in the Archiv für Geschichte der Philosophie, in Zeitschrift für Philosophie und philosophische Kritik, in Vierteljahrschrift für wissenschaftliche Philosophie; also several in Mind, in Navorscher, in Oud-Holland, in Tijdschr. voor Wijsbegeerte, in Revue philosophique, in Stimmen aus Maria-Laach, especially vol. LXXIX, 521 sq., and in the Studiën of Godsdienstig, wetenschappelijk en letterkundig gebied, no 48, 460 sqq. APA citation. (1912). Benedict Spinoza. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/14217a.htm MLA citation. "Benedict Spinoza." The Catholic Encyclopedia. Vol. 14. New York: Robert Appleton Company, 1912. <http://www.newadvent.org/cathen/14217a.htm>. Transcription. This article was transcribed for New Advent by WGKofron. In memory of Fr. John Hilkert, Akron, Ohio Fidelis servus et prudens, quem constituit Dominus super familiam suam. Ecclesiastical approbation. Nihil Obstat. July 1, 1912. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York. Contact information. The editor of New Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To help fight spam, this address might change occasionally.) Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.

SEPTEMBER 2012 EVENTS Allison Rosati of NBC-TV Channel 5 is the evening’s speaker at the Women’s Board of Childen’s Home + Aid Benefit Gala on Sept. 7 at the Four Seasons Hotel Chicago. See calendar for complete details. Updated: September 18, 2012 11:23PM Hadassah North Shore Chapter will hold an unwrapped Toy Collection for families in need as a Mitzvah (good deed) Project for 2012. This Chanukah/Holiday season the toys will be given to The Ark for distribution to the children and their families. Drop off is at the North Shore office, 3000 Dundee #313 in Northbrook from 9 a.m.-4 p.m. Mondays through Thursdays.; 9 a.m.-2 p.m. Fridays. Toys are being collected now. North Shore Chairwoman is Rose Wolf of Highland Park. Chapter President is Randy Heidenfelder of Lake Zurich. For more information contact Hadassah North Shore office at (847) 205-1900, email firstname.lastname@example.org or see northshore.hadassah.org. Tom & Eddie’s 1st anniversary fundraiser ‘Burgers & Badges’: 4-8 p.m. Sept. 1, Tom & Eddie’s, Vernon Hills, 1260 S. Milwaukee Ave., Vernon Hills. Uniformed officers from the Vernon Hills Police Department will be serving customers. Special promotions are planned for customers. Anyone whose birthday is Sept. 1 will receive a free birthday entrée, redeemable at all locations. Double loyalty points will be awarded on Tom & Eddie’s Loyalty Cards, also at all locations. Magician (only at Vernon HIlls) performs from 5:30-7 p.m.; raffle prizes. Ten percent of T&E’s net sales during 4-8 p.m. will be donated to Special Olympics Illinois. Officers of the Vernon Hills Police Department will sell $10 raffle tickets for a 2013 Harley-Davidson. Six winners will be drawn, and later in the fall, at the Special Olympics headquarters in Bloomington, IL, each winner will be given a key, but only one key will start the Harley. The other five winners will receive 50-inch big screen TVs worth $1,000 each. (847) 478-1019, tomandeddies.com, facebook.com/TomandEddies. Aviva/Lilah Hadassah of the North Shore Chapter “Baking with Bubbe”: 10 a.m. Sept. 5, at a member’s home in Glenview. Learn how to bake Mandelbrot, part of a series of learnng to make traditional Jewish foods for the holidays. Charge is $5. Annual membership in Hadassah is $36. This Centennial year Life membership is $212 honoring our 100th Annversary. Reservation Chair is Shari Forsythe. President is Deanna Jacobson. Hadassah North Shore office at (847) 205-1900, email email@example.com or see northshore.hadassah.org. Highland Park Hadassah Educational Event: Sept. 5, Illinois Holocaust Museum in Skokie. A docent led tour focusing on the International Spy Museum exhibit of “Spies, Traitors and Saboteurs” will start at 1 p.m. Museum entrance and tour is $15. Those who wish to join the group earlier for lunch at 11 a.m. can meet them at the Bagel Restaurant in the Old Orchard Westfield Shopping Center in Skokie. Luncheon cost is $20. Reservations required. Reservation Chair is Judy Klein of Highland Park. Group President is Sally Stiefel of Highland Park.Hadassah North Shore office at (847) 205-1900, email firstname.lastname@example.org or see northshore.hadassah.org. Neiman Marcus Northbrook Fashion’s Night Out: 6-9 p.m. Sept. 6, 5000 Northbrook Court Northbrook, (847) 564-0300; Fall trend runway show, 7 p.m. Meet the Chicago Fire’s Dan Gargan—multitalented athlete, painter & T-shirt designer—& browse his line of T-shirts available for purchase, benefiting the Chicago Public Art Group. NM Northbrook has made a donation to the Chicago Public Art Group. Enjoy a performance from Dance for Life, art displays, & snap a pic in our photo booth to upload to your online profile. Sips & light bites from top caterer Food For Thought. Please reply (847) 509-6788 or RSVPNorthbrook@NeimanMarcus.com. Fashion Week Highland Park: Sept. 6-8, Port Clinton Square, 600 Central Avenue, Highland Park. Three-day event presented by The Downtown Highland Park Alliance. More than 50 area businesses specializing in fashion, beauty and entertaining will participate and highlight the hottest trends in fitness, beauty, fashion and special events. Participants include: 86 Hair Studio, Adesso, Antiquaire, Beanstalk, Betts & B2, Blue Orchid Salon and Spa, Blue Rose Gift Gallery, Blue Rose Ribbons, Cargo for Boys, Chico’s, Citywoods, Eileen Fisher, Enaz, Equinox, Highland Park Furs, JW Plastic Surgery & Med Spa, Kenzy Gifts & Décor, Lash L’Heureux, L’Occitane, M Restaurant, My Best Friends Closet, Nutritional Health Solutions, Olga’s Skin Care & Day Spa, Over the Top, Posh Essentials, Rock n Rags by CD City, Ross Cosmetics, Salon Vole, Spex, Sprout Kids, Stationary Station, Table Compliments, The Bootery, The Pilates Center of the North Shore, Therapeutic Kneads, Uncle Dan’s and more, Funds raised at the Runway Fashion Shows during Fashion Week Highland Park will benefit The Auxiliary of NorthShore University HealthSystem (NorthShore) at Highland Park Hospital. Sept. 9 a.m.-4 p.m., Fitness and Beauty events, free; Sept. 7, 11 a.m. and 1 p.m., Runway Fashion Show, $10; Sept. 8, 10 a.m.-3 p.m., Entertainment and event Showcase, free. Plenty of free parking available on the streets, in the Port Clinton garage, Renaissance Place garage and the city parking garage west of the tracks on first street between Central and Laurel. (847) 780-4293, downtownhp.com. To purchase Runway Fashion Show tickets in advance please visitfashionweekhp.com. Catholic Charities Gala of the Arts: 6 p.m. Sept. 7. Celebrating the visual and performing arts, this event benefits Catholic Charities’ Emergency Assistance Programs. The evening features an art show and sale, cocktails and dinner in the Navy Pier Grand Ballroom, 600 E. Grand, Chicago. Tickets are $250. Call Ashley Owen at (312) 655-7912, e-mail email@example.com or visit galaofthearts.com. 88th Annual North Shore Art League Members’ Show & Benefit Party: 10 a.m.-3 p.m. daily, noon-3 p.m. weekends, Sept. 7-15, Winnetka Community House, 620 Lincoln Avenue, Winnetka. Features Art-in-Bloom , with special extended hours on Sept. 13, 6-8 p.m. The North Shore Art League (NSAL) considers this 9-day exhibition its major event and benefit of the year. This art display showcases the work of the member artists and NSAL faculty. A new feature is the Youth Members’ Show, a display of artwork by NSAL students ages 5-17 enrolled in 2011-2012 classes. Opening reception and Benefit Party: 6:30-9:30 p.m. Sept. 7; cost is $60 advance, $70 at the door. Be the first to preview the outstanding fine art in our gallery space on the second floor of the Winnetka Community House. Enjoy a light supper and open bar, and peruse the many silent auction tables. Highlights of our Silent Auction include sports, theater and symphony tickets, a Chicago architectural tour, gift certificates from local businesses, and quality art-related items. The Feinberg Trio will perform classical music during the opening reception. Proceeds will be dedicated to funding NSAL operations and annual scholarship programs recognizing the achievements of area high school art students. Contact the North Shore Art League office at (847) 446-2870 or e-mail at firstname.lastname@example.org, or see northshoreartleague.org. Women’s Board of Childen’s Home + Aid Benefit Gala: 6:30 p.m. Sept. 7, Four Seasons Hotel Chicago, 120 E. Delaware Place, Chicago. Black tie, colorful attire encouraged for ladies. Pauline Potter Palmer Award to Joan Wing (Mrs. John A. Wing). Dancing to the Bradley Young Orchestra, silent auction. Allison Rosati of NBC-TV Channel 5 is the evening’s speaker. Tickets are $500. Call (312) 266-8729 or (312) 424-6825, or see childrenshomeandaid.org. Adler Planetarium Celestial Ball/Benefit: 6:30 p.m. Sept. 8, Adler Planetarium, 1300 S. Lake Shore Drive, Chicago. “The Milky Way,” hosted by the Women’s Board features cocktails, dinner, silent auction, dancing. Black tie. Tickets; $600. Benefits Adler Planetarium. Call (312) 266-8729 or Sara Rebmann at (312) 522-0523 or email@example.com. GLASA 5th Annual 5K Twilight Run / Walk / Roll & Post Party: 5-9 p.m., Sept. 8, Gorton Community Center, 400 E. Illinois Rd., Lake Forest. Largest CARA certified 5K race in the Chicago-land area featuring disabled and non-disabled athletes competing side-by-side. The start and finish of the race is the Gorton Community Center with the actual race winding through the streets of Lake Forest. Multiple divisions by age group include runners, walkers, wheelchairs, racing chairs and hand cycles. Post Race Party features food, micro-brew beer and live music. Registration fee $25; $30 after Sept. 1. Admission is free to post-race party. Contact Great Lakes Adaptive Sports Association office at (847) 283-0908 or see glasaa.org/twilight. The Nehara and Aviva/Lilah Hadassah groups of the North Shore Sponsor a Road Rally: 7 p.m. Sept. 8. Meeting point is in the parking lot at the former Claim Jumper Restaurant, Milwaukee and Lake Cook Roads in Wheeling. This fun evening, filled with surprises, will be $30 per person or $60 per couple and will include a complete dinner at 9 p.m. (A maximum of four people per car). The location for dinner will be the final clue! Proceeds from this event will go to stem cell research at Hadassah Hospital. Rally Chairs are Michelle Kaboff & Sue Greenberg of Vernon Hills. Group Presidents are from the Nehara Group Keely Kossof of Vernon Hills and from Aviva/Lilah Deanna Jacobson of Glenview. Hadassah North Shore office at (847) 205-1900, email firstname.lastname@example.org or see northshore.hadassah.org. Parkinson’s Disease Walk-A-Thon 2012: Sept. 8, Riverwalk Grand Pavilion, 320 W. Jackson Ave., Naperville, IL 60540. 8:30 a.m. checkin, 9:30 a.m. welcome, 10:30 a.m. walk begins, 11:30 a.m. raffle. Pat and Mike Marino of Willowbrook and Marsha Berlin of Lombard are co-chairmen. For a donation of $25 or more, receive a Walk T-Shirt; otherwise there is no cost to enter. All proceeds, which include donations made by supporters of the cause and sponsorship for persons who are walking the 3 Mile course, raffle tickets (gifts are donated) and more, go directly to The University of Chicago for Research toward a Cure for Parkinson’s Disease. See apdamidest.org. formore information. 2012 Renaissance Society Annual Auction/Benefit Gala: 6:30 p.m. to midnight, Sept. 8, Aqua Hotel, Atlantic Ballroom, 221 N. Columbus Drive, Chicago. Event features cocktails, entertainment, dinner, Susanne Ghez Tribute, live and silent auctions of cutting-edge art and luxury trips, experiences and goods. Art auction preview on view at renaissancesociety.org. Tickets are $400. Contact Lori Bartman, Director of Development, at (773) 702-8670 or email@example.com. Chicago Equestrians for a Cause International Hunter Derby/Benefit: 10:30 a.m. Sept. 9, Annali Farm, 18752 Edwards Road, Antioch, Illinois. The International Hunter Derby Program was created to bring show hunters to the international level, to increase spectator interest and to bring tradition and basic riding principles back to the sport of showing hunters. Supporters and friends of show hunters, the UCCRF and Children’s Memorial Hospital are invited to Annali Farm in Antioch, Illinois.This family-friendly event includes jumping, brunch, shopping and entertainment. Tickets are $200 per person and $50 for children, includes brunch. Benefits the University of Chicago Cancer Research Foundation and Children’s Memorial Hospital. See chicagohunterderby.com or contact Nicole Seidlitz at (773) 834-1387. Hyundai Hope On Wheels 5K Run/Walk (3.1 miles) fundraiser: 7:45 a.m. Sept. 9, Jackson Park, S. Lake Shore Drive & 63rd Street, 5700 S. Lake Shore Dr., Chicago. Benefits the Ann & Robert H. Lurie Children’s Hospital of Chicago (formerly Children’s Memorial Hospital). Registrants on the site will also receive a Team Hope race t-shirt, custom finisher’s medal, access to the Hyundai Hope On Wheels VIP tent on race day, and access to the post-race party in Jackson Park. All participants who pledge/raise additional funds will also be eligible for six levels of great prizes. Entrance fee: $40. HyundaiRun4Hope.org. Infant Welfare Society’ 45th Antiques and Treasures in the Field Benefit: 9 a.m.-4 p.m., Sept. 9, Deerpath Middle School, Deer Path Road, one mile east of Highway 41, Lake Forest. Sponsored by The Lake Forest Chapter of IWS of Chicago. Featuring over 50 quality Midwest dealers and the ever-popular Treasures Tent filled with items from many Lake Forest Estates. Bluffington’s Café of Lake Bluff will be offering a selection of food items and baked goods will be sold. All proceeds benefit the Angel Harvey Infant Welfare Society of Chicago Community Health Center. Admission is $10; chil;dren under 12 are free. For more information or to donate an item to the Treasures Tent please contact Leslie Davidson at (847) 778-8958 or see lakeforestantiquesale.com. Italian Village and Ferrari Club of America’s “The 15th annual Ferrari’s In the Loop” benefit: 11 a.m.-1 p.m. Sept. 9. September marks Italian Village’s 85th anniversary; 71 West Monroe Street, Chiago. ***This event actually shuts down part of the Loop. Monroe Street, between Clark and Dearborn will be closed exclusively to display these exquisite automobiles. The event will feature over 60 high performance vehicles, including vintage and newer model Ferraris. During the event, the Italian Village will offer an all you can eat and drink Italian feast for a $30 donation (including Italian beer and wine). Children under 5 are free. Besides a memorable Italian feast and beautiful, fast cars, guests will enjoy music from Brian Skyler Sinatra Band. Plus the kids will love our planned children’s activities, magician, balloon artists and clowns! All proceeds from the event go directly to the Inspiration Corporation and Lurie Children’s Hospital of Chicago. www.italianvillage-chicago.com. For tickets, please call Jeanmarie or Gina at The Italian Village at (312) 332-7005. Jewish National Fund (JNF) Tree of Life™ Award Dinner/Benefit: Sept 9, 5:30 p.m. cocktails, 6:30 p.m. program, Westin Chicago North Shore, 601 N. Milwaukee Avenue, Wheeling. Honors Major General (Res.) Doron Almog and the Children of Aleh Negev. Features Paul Reiser as Master of Ceremonies, a friend of Jewish National Fund and Aleh Negev; Paul is generously donating his time for the Tree of Life™ Award Dinner. Dietary law observed. Proceeds will benefit Aleh Negev, an organization that provides children with severe cognitive and physical disabilities throughout Israel with high-level medical and rehabilitative care. Tickets: $360; $180 young professionals. To register online, please see jnf.org/chicagotol. To RSVP, please contact (847) 656-8880 or rsvpChicago@jnf.org by August 24, 2012. Misericordia Family Fest: 11 a.m.-6 p.m., Sept. 9, Misericordia’s campus, 6300 N. Ridge (corner of Ridge and Devon). Features live entertainment, food, drinks, auctions, raffles, games and more! Entertainment by WGN’s “Mr. Fix-It” Lou Manfredini will answer your questions in the North Tent; The Misericordia Heartbreakers and Heartzingers; The Jesse White Tumblers, the Shannon Rovers and more!!Tickets are $8 for adults, $5 for children and seniors. S&C Electric is generously providing free parking for fest-goers, which can be accessed off Devon Avenue, just east of Ridge. A bus to the fairgrounds will be available. Call (773) 273-2766 or see misericordia.com. Myasthenia Gravis Foundation of Illinois 40th Anniversary: noon, Sept. 9, The Drury Lane Theatre, 100 Drury Lane, Oakabrook Terrace. A fun and exciting event celebrating the lives of those who fight this disease every day. Enjoy a lavish buffet voted one of the best brunches in the country, followed by raffles and a Second City performance guaranteed to be lively and entertaining. Raffle prizes will include restaurant gift cards, theme baskets and more! Tickets is $60 per person. Call 800-888-6208 or see myastheniagravis.org. New Foundation Center 25th Anniversary Gala/Benefit: 5 p.m. Sept. 9, Highland Park Country Club, 1201 Park Avenue West, Highland Park. The event will feature silent auction, games, raffles and music. Tickets are $200 per person and include cocktails, dinner, entertainment and more. Sponsorships available. Like us on facebook and get $25 off the ticket price. For information contact Mary Gallagher, (847) 501-2879 or firstname.lastname@example.org. Order tickets online at wilpower.org/events.php. Tamar Modin Hadassah Membership Event/Fundraiser: 2:30 p.m. Sept. 9, Bughouse Studio, 4845 W. Oakton, Skokie. An afternoon of creative artistry is planned.The Hadassah members will be able to make ceramic bowls or hamsas during the program. Cost is $12; women who became Hadassah Life Members for $212 may attend at no cost; women who join Tamar-Modin annual member for $36 receive a free gift. (847) 675-6790. McGaw YMCA Golf Outing: 1 p.m. Sept. 10. Tee off at the Wilmette Golf Club to support Y youth programs. Cost will be announced. Visit mcgawymca.org/give/events/ for registration information and details or call (847) 475-7400. Chaverot Hadassah Open Meeting: 6:30 p.m. Sept. 10, Grand Dominion Lodge, 3555 Grand Dominion Circle, Mundelein. A very special program “40 Countries By Myself-A Jewish Girl Travels the World” will be presented by Helene Turner, teacher, lecturer and writer. Cst is$6; reservations required. Program Chair is Dora Grinberg. Co-Presidents are Sharon Rosenthal and Vicki Siegel all of Mundelein, Hadassah North Shore office at (847) 205-1900, email email@example.com or see northshore.hadassah.org. CJE SeniorLife’s Celebrate CJE: 5:30 p.m. Sept. 10. Celebrate CJE’s 40th anniversary during this fundraiser at the Sheraton Chicago. The event raises money for senior services provided by CJE. Tickets are $350; $3,500 for tables of 10. For information call Allyson Marks Greenfield at (773) 508-1130 or visit cje.net. The Henrietta Szold Group of Hadassah North Shore Opening Meeting: 7:15 p.m. Sept. 11, at a member’s home in Arlington Heights. The evening program will be “Roots, and We Don’t Mean Hair!” Renowned Chicago area genealogist Mike Karsen will present an “Introduction to Jewish Genealogy “What is unique about Jewish genealogy, and what information do we need to get started finding our roots? A dinner of “Tapas and Tacos” will be served. A contribution of $5 is suggested. RSVP is required and taken by Programing Co-Chair Maxine Burns of Buffalo Grove and Risa Kleban of Lake Zurich. Group Co-Presidents are Vicki White of Buffalo Grove and Randy Heidenfelder of Lake Zurich. Hadassah North Shore office at (847) 205-1900, email firstname.lastname@example.org or see northshore.hadassah.org. Chai Hadassah North Shore Chapter Membership Luncheon: 11:30 a.m. Sept. 12, Glen Club, 2901 Lake Ave., Glenview. Guest speaker will be Neil Steinberg, Sun Times columnist and author, focusing on the upcoming election and his life as a columnist. Tickets are $40 with proceeds going to Crohns Disease research at Hadassah Hospital. Program Chair is Haley Hacker of Northbrook. Reservation Chair is Lisa Zimnowodzki of Glencoe. Co-Presidents are June Gold of Buffalo Grove and Lana Lake of Northbrook. Hadassah North Shore office at (847) 205-1900, email email@example.com or see northshore.hadassah.org. The Highland Park Associates of the Art Institute opening program: 9 a.m. Sept. 12, Birchwood Club, 1174 Park Ave. West, Highland Park. A lavish breakfast buffet will be served. Guest speakers are Julie Rotblatt Amrany and Omri Amrany, renowned sculptors. Commissioned works include sculptures of Michael Jordan, Scotty Pippen and Vince Lombardi. Tickets are $40; guests are welcome. RSVP by Sept. 6, Contact Janey Kaplan at (847) 432-1658 or Gail Marovitz at (847) 945-6659. The Wilmette Group of Hadassah North Shore opening membership luncheon: 11:30 a.m. Sept. 12, Zhivago Restaurant, 9925 Gross Point Rd., Skokie. Guest speaker will be Hedy Weiss, theatre critic for the Sun-Times Newspaper. Tickets are $30 to benefit stem cell research at Hadassah Medical Organization. Hadassah North Shore office at (847) 205-1900, email firstname.lastname@example.org or see northshore.hadassah.org. Chicago Beach Polo World Cup Play and Benefit for the 100 Club of Chicago: Sept. 15 and 16, times TBA, North Avenue Beach, Chicago. The two-day international polo tournament will host a players from not only Chicago but around the world. Men’s and women’s teams will compete; V.I.P. suites, social tents, pop-up shops, fashion shows and more. As tribute to the host city for the second year in a row, The Polo Life will contribute partial proceeds to benefit the 100 Club of Chicago, which provides support and assistance to the families of fallen police officers and firefighters in Cook County. V.I.P. passes are $250 each (two-day) and $150 each (one-day/Saturday or Sunday), which includes dining and bar. General admission is $25. North Avenue Beach. See chicagobeachpolo.com. Operation Christmas Child Countdown: Sept. 15, 9:30-11 a.m., Immanuel Church, 2300 Dilleys Road, Gurnee. You and your guests are invited to join others throughout Chicagoland for a time to hear about the impact simple gift-filled shoe boxes have had on hurting children of the world. You will find yourself in the midst of many others who have a passion for reaching out to children by being involved in the largest Christmas project for children of its kind – Operation Christmas Child. We are counting down to National Collection Week, Nov. 12-19 (when completed shoe boxes will be dropped off to collection sites all over Chicagoland). Children must be accompanied by an adult. To RSVP or for questions, contact OCC Area Coordinator, Connie Pfeifer, (847) 362-1569 or email@example.com. Alternate date: Sept. 29, 9:30-11 a.m. South Park Church, 1330 South Courtland Avenue, Park Ridge, IL 60068. For more information on Operation Christmas Child, visitsamaritanspurse.org/occ The Warming House Youth Center Car Wash Benefit: noon-4 p.m. Sept. 15 and 10-3 p.m. Sept. 16, Forrest Duxler Complete Auto Care, 1201 Green Bay Road, Wilmette. Suggested donation is $10. All proceeds will directly benefit Warming House Youth Center programs and services. Contact Cynthia Doucette of Wilmette at (847) 256-5288 for questions, tickets, etc. warminghouse.org. Morton Grove Hadassah’s Annual Cancer Research Fundraiser is underway benefiting the on going research and development taking place at Moshe Sharett Institute of Oncology at Hadassah-University Hospital. This year’s mission is toward Lung Cancer Treatments. A new ground breaking vaccine has been developed at this Medical Center that activated the immune system by training T-cells to search and destroy the cells that contain the MUCI molecules that are found in cancer cells. Donations will be taken by Doris Kessler of Skokie. Fundraising Co-Chairs are Maribelle Wolfson and Shirley Merar of Northbrook. President is Mona Dubin of Northbrook. Executive Advisor is Sonja Gebel of Buffalo Grove. Donations are often given at the Yahrzeit (date of death) of a family member, so this also is a way to give help for the future in honoring your loved ones’ name. For more information contact Hadassah North Shore office at (847) 205-1900, email firstname.lastname@example.org or see northshore.hadassah.org. Society for the Preservation of Human Dignity Bikers Against Bullies: 9 a.m. Sept. 16. This rally takes off from 614 Rawson Bridge Road, Port Barrington, in support of PHD’s Friendship Project, which is designed to educate adolescents to recognize the signs of bullying, develop good character and how to be a good friend. Cost will announced. Call Liz Noe at (847) 359-4967, ext. 19, e-mail email@example.com or visit sphd.org. Men’s Club of Congregation Beth Judea of Long Grove Project Isiah: Sept. 17 and 18, IL Route 83 and Hilltop Road in Long Grove. Help start the New Year 5773 right by giving to those less fortunate, giving life to the Jewish traditions of ‘tzadakah’ (charity) and ‘Tikkun Olam’ (repairing the world). Beth Judea congregants will be asked to take home specially marked grocery bags on Rosh Hashanah and return them at Kol Nidre Services on Tuesday night, Sept. 25, filled with kosher food, paper goods and baby products. Everything collected will be donated to the ARK, a Chicago social service agency which provides comprehensive services for the homeless and the indigent. The entire community is invited to bring food and paper goods to the synagogue before Oct. 7. Please contact the Beth Judea office at 847/634-0777 if you wish to donate. “Women fore Women” Golf/Luncheon/Benefit: Sept. 17, Makray Memorial Golf Club, 1010 S. NW Hwy in Barrington. Full day tickets for golf/luncheon are $150; luncheon only are $50. Golf registration and putting contest (guaranteed prize of GPS watch) begin at 8 a.m. with tee-off at 9 a.m. A 9-Hole friendly scramble, all abilities invited! All proceeds benefit Home of the Sparrow which provides emergency services to those women of the NW suburbs finding themselves in crisis. Call Judy 847-382-6572 for reservations. Midwest Palliative & Hospice CareCenter 10th Memorial Golf Tournament: Sept. 18, The Glen Club, 2901 West Lake Avenue, Glenview. Hosted by Gary Binder and Jeff Vender. Registration and practice range open at 10:30 a.m. on the day of the event, followed by lunch and a brief clinic by PGA professionals. The tournament will commence with a shotgun start at 1 p.m. and will culminate at 6 p.m. with awards, cocktails, dinner and a silent auction. Cost to golf is $1000 per golfer, $1800 for a twosome, $3500 for a foursome; $100 dinner only. Space is limited. To request more details please contact Linda Rockwell at (847) 556-1778 or firstname.lastname@example.org orsee carecenter.org. Aid for Women Annual Benefit Dinner: Sept. 19, Union League Club of Chicago, 65 W. Jackson B lvd., Chicago. 5:30 p.m. reception, dinner and program at 6:30 p.m. Business attire. Keynote speaker Francis Cardinal George. Raffle tickets $25 each/ 5 for $100. See helpaidforwomen.org or call Susan Barrett at (312) 701-0764. “Beer, Blue Jeans and Ballet Slippers” Shopping/Benefit: 6-8 p.m. Sept. 19, cityblue apparel & denim, 1444 N. Wells St., Chidago. VIP shopping fall fete sponsored by Cheeky Chicago, complete with Peroni beer, light bites from Benchmark plus a swag bag for all attendees and 20 percent discount for all Cheeky Chicago cardholders. Ten percent of all proceeds from the evening will benefit the Joffrey Auxiliary Board. Space is limited. RSVP to Cheekyrsvp@gmail.com First annual No Kid Hungry Dinne/Benefit: 6 p.m. cocktail receptoin; 7 p.m. dinner, Sept. 19, Everest, 440 S. LaSalle Street, Chicago. Hosted by Chef Joho with guest Chef Jacques Torres of Jacques Torres Chocolate in New York. Together the chefs will prepare a seated multi-course meal with a cause: ending childhood hunger in America. Guests will also have the opportunity to participate in auctions that include one-of-a-kind culinary, travel and lifestyle items, including dinner for two at Eiffel Tower Restaurant, dinner for six at Everest, a reception at Paris Club, and a hotel room stay at Hôtel du Palais Biarritz. Tickets: $500 per person with table hosting opportunities available starting at $5,000. Make reservations at (202) 478-6528 or see strength.org/nkh_chicago Morton Grove Hadassah wants Welcoming Luncheon: 11:30 a.m. Sept. 19, Chateau Ritz, 9100 N. Milwaukee, Niles. Come meet your friends and enjoy this day while listening to the beautiful voice of Maureen Christine presenting “Blue Skies and Broadway.” Cost is $20. Reservations are required and taken by Beverly Silverman of Morton Grove. President is Mona Dubin of Northbrook. Hadassah North Shore office at (847) 205-1900, email email@example.com or see northshore.hadassah.org. The Museum of Contemporary Art (MCA) Chicago Benefit/Preview: MCA Chicago announces the return of Vernissage, the opening-night benefit and preview of EXPO Chicago. Sept. 19, 4-9 p.m., Navy Pier’s Festival Hall, 600 East Grand Avenue, Chicago. This celebration offers an exclusive first look at artworks presented by more than 100 leading international and prestigious galleries, along with an evening of entertainment, food from Chicago Signature Services, and drinks. Tickets: A Benefactor ticket, $600, includes the Patron and Opening Night reception from 4-9 p.m. with option of 3 p.m. entry; one valet parking voucher; an Expo Chicago VIP pass; listing on invitation and event materials and one invitation to the MCA Dealer Breakfast on Sept. 21. A Patron ticket, $400, includes the Patron and Opening Night reception from 4-9 p.m.; one valet parking voucher and an Expo Chicago VIP pass. The Individual ticket, $100, includes the Opening Night reception from 7-9 p.m. Tickets can be purchased online at mcachicago.org/vernissage and through the MCA Box Office at (312) 397-4010. All proceeds from Vernissage benefit the Museum of Contemporary Art. Sir Georg Solti Foundation annual Benefit: Sept. 19; 6:45 p.m. Four Seasons Hotel, 120E. Delaware Place, Chicago; 7:30 welcome and program, dinner following. Lady Solti invites you to celebrates the 100th birthday of Sir Georg Solti. Musical performances by the stars of the Lyric Opera of Chicago and members of the Chicago Symphony Orchestra. Ticket are $300. Call (312) 266-8729 or Fiona at (847) 448-8329 or see soltifoundation.com. Business & Professional Hadassah of the North Shore Chapter Opening Luncheon Meeting: noon Sept. 20, North Shore Hadassah office, 3000 Dundee #313, Northbrook. A special program will be presented by Bob Levi “Opera in Pop Culture and Jewish Influence in Opera.” A $20 donation for this music filled afternoon will benefit Hadassah Medical Organization. Reservations required. Reservation Chair is Rose Wolf of Highland Park. President is Gwen Packard of Highland Park. Hadassah North Shore office at (847) 205-1900, email firstname.lastname@example.org or see northshore.hadassah.org. Flair Pop-Up Shop: 6-9 p.m. Sept. 20, VIP opening night cocktail reception, 900 N. Michigan Shops, Level 6, Chicago. Tickets are $50 and include hors d’oeuvres, fashion show and earely shopping. Flair shopping hours: 10 a.m.-7 p.m., Sept. 21 and Sept. 22; noon to 6 p.m. Sept. 23. One hundred percent of proceeds will benefit The Chicago Lighthouse for People Who are Blind or Visually Impaired. Currently accepting donations of fine designer wear until Sept. 1. Call (312) 997-3679 or see chicagolighthouse.org/flair. Glencoe/Northbrook/Winnetka Hadassah Opening Membership Luncheon: 11:30 a.m. Sept. 20, Arboretum Club, 401 Half Day Rd., Buffalo Grove. The special program presented will remind you of a time long ago with “Timeless Laughter-Radio Days” featuring Jack Benny, Amos & Andy and other old favorites given by Marvin Dickman. Cost is $36. RSVP by Sept. 5. Also features a raffle, with proceeds to Hadassah Medical Organization stem cell research. Membership and Reservation Chairpersons are Fran Hakimian and Isabel Mussman of Northbrook. Program Chairperson is Arline Doblin of Winnetka. Co- Presidents are Leona Swirsky of Glencoe and Marcia Weiland of Northbrook.Hadassah North Shore office at (847) 205-1900, email email@example.com or see northshore.hadassah.org. Miniature Golf outing/Benefit: Sept. 20: 6 p.m. registration; 7 p.m. shotgun start, 8 p.m. dinner and awards, Harry Semrow Forest Preserve Golf, 1150 E. Golf Road, Des Plaines. All proceeds benefit the Maryville Jen School. 18 holes of golf, appetizers, dinner, beverages and prizes. Awards for Men’s, Women’s and Foursome Low Score. Hole-in-One Contest to win a car (like the golf, it’s miniature). Use of your own putter is encouraged. Cost is $60 per golfer; $220 foursome. Online registration at maryvilleacademy.org, or call Nancy Woulfe at (847) 294-1982. The National Hellenic Museum (NHM), together with Kouzina Chef Committee Chair John Boudouvas of Mia Figlia, announces their 5th Annual Kouzina Chef Line-Up and Fundraiser: 6-9 p.m. Sept. 20, National Hellenic Museum, 333 S. Halsted, Chicago (in the heart of Greektown). The following top chefs are winners of Michelin Stars, AAA Four Diamond Awards, and the Wine Spectator Awards of Excellence. This year’s featured chefs are: Louie Alexakis, Avli Estiatorio; George Alpogianis, City Porch; John Ayaleanos, Sheraton Chicago; Jerome Bacle, Courtright’s Restaurant; Andrew Bannos & Jimmy Bannos, Sr, Heaven on Seven; Jimmy Bannos, Jr, The Purple Pig; John Chiakulas, Foodease Market; Luca Corazzina, 312 Chicago; Jack Funderburg, Prasino; John Gatsos, Tavern on Rush; Frank Georgacopoulos, Meli Cafe; Athena Manolakos, Pan Hellenic Pastry Shop; Dan Pancake and Beth Partridge, Autre Monde Cafe; Massimo Salatino, Francesca’s Group; Carl Shelton, Boka Restaurant and Randy Waidner, Gibsons. Guests are invited to help support the Museum’s quality exhibits when they participate in their signature culinary celebration which includes: delectable Mediterranean and Greek bites, premium wine tastings, the opportunity to sample and shop at the Agora (Marketplace) and enjoy the special exhibit Exploring Greek History and Tradition through Food and Wine. Tickets are $100 advance; $125 at the door. nationalhellenicmuseum.org/kouzina or call (312) 655-1234. Renaissance Chicago Downtown Hotel Hosts “Friday Night Lights With a Cause” Fundraiser: 5-8 p.m, Sept. 21, Renaissance Chicago Downtown Hotel, downtown Chicago at State and Wacker. Bring your appetite! Guests can enjoy three food statiaons with dishes that are literally hot off the grill and paired with a drink. Cost is $25. The evening will also include a silent auction. One hundred percent of the net proceeds from ticket sales and the silent auction will benefit the Children’s Miracle Network. Tickets can be purchased at Bar Novo or by contacting firstname.lastname@example.org . TOQUE Benefit for Children’s Oncology Services, Inc. (COSI): 7 p.m. Sept. 21, Hilton Towers, International Ballroom, 720 South Michigan Avenue, Chicago. As tradition holds, Michael Kornick of MK The Restaurant, DMK Burger Bar, FISH BAR, Ada Street and N9NE Group, will once again serve as the event’s chef coordinator. Evening includes a cocktail reception and seated, multi-course degustation menu featuring signature dishes prepared exclusively by each chef, as well as expertly selected wines paired with the meal. The musical talents of Michael Lerich and His Orchestra will greet the crowd and be included for after dinner dancing. TOQUE will also include live and silent auctions giving once-in-a-lifetime experiences such as the ultimate bar package of a private mixology course sponsored by Tenzing Wine & Spirits to private golf lessons offered by PGA Tour Professional, Mark Wilson. TOQUE chefs for 2012, include: Graham Elliot (Graham Elliot Restaurant, TV’s Master Chef Judge), Randy Zweiban (Province), Heather Terhune (Sable Kitchen & Bar, Top Chef Season 9), Mark Steuer (The Bedford), Brian Huston (The Publican), Cleetus Friedman (City Provisions), Ryan Poli (Tavernita), Erick Williams (MK The Restaurant), Stephanie Mazzone (MK The Restaurant) Tony Galzin (MK Restaurant), Jason Hammel (Lula and Nightwood), Chris Pandel (the Bristol), Elissa Narow (Perennial Virant & Vie), Zoe Schor (Ada Street), Judy Contino (Bittersweet), and Dirk Flanigan (The Gage & Henri). Cost is $250. See charitytoque.org, or call (312) 924-4220 ext. 5 Catholic Charities “After Supper Visions” exhibition/benefit: 5-7 p.m. Sept. 22, Reform Pilates 2609 Broadway, Evanston. The exhibit features photographs taken by the guests who come to Catholic Charities Tuesday Night Suppers. This is an exhibit and sale of photographs taken by the dinner guests of the Catholic Charities Tuesday Night Supper Program. In addition to viewing the photographs at the exhibit, prints are available for purchase online at the new “After Supper Visions” aftersuppervisions.com. The cost per photograph is $100 plus shipping and handling, with the majority of the proceeds support the artists who participate each year. Sale proceeds benefit the dinner guests/photographers. Chicago Botanic Garden 14th Annual Harvest Ball: 6 p.m., Sept. 22 on the grounds of the Chicago Botanic Garden, 1000 Lake Cook Road Glencoe. Hosted by The Guild. Guests for the black-tie garden party will be greeted with Moët & Chandon champagne as they walk through the Heritage Garden to a cocktail reception and silent auction in Nichols Hall. A live auction held over dinner will feature domestic and international vacation packages, including a winter vacation to a private home in Montana; skybox tickets to a Chicago Bears game; New York Fashion Week in February, 2013; a trip to London and Paris; and a vacation package to Amangiri Resort in Utah and Enchantment Resort in Sedona, Arizona. Calihan Catering will prepare the hors d’oeuvres and dinner, Botanicals will design the decor and Gentleman of Leisure will play while guests dance the night away. Tickets begin at $550; table packages are available. Proceeds will benefit the Chicago Botanic Garden’s youth and teacher education programs. The Harvest Ball is co-chaired by Guild members Sally Brown Thilman of Chicago and Caroline Masterson of Lake Forest. Auction co-chairs are Megan Hoffman of Winnetka, Emily DeGroot of Chicago and Kendra Thornton of Winnetka. Call (847) 835-6830 or see chicagobotanic.org. Eileen Fisher Sips and Sweets Benefit Supporting Women and Girls: Sept. 22. Ten percent of proceeds go to Girls on the Run Chicago, a local nonprofit that supports leadership in women and girls. $25 off event day purchases at Water Tower Location; Block 37 Shops, State Street; 640 Central Avenue, Highland Park. Call (847) 433-5440 for more information or see Facebook. The Karen Dove Cabral Foundation’s 4th Annual Butterfly Ball Benefitting NorthShore University HealthSystem Kellogg Cancer Center: 6 p.m. Sept. 22, Evanston Golf Club, 4401 Dempster St., Skokie. Christian Farr, reporter and anchorman of NBC5 Chicago, will serve as the host of the event, which features a cocktail hour with hors d’oeuvres, dinner, and dancing, auction and raffle items. Leslie Mendoza Temple, MD, Medical Director of the NorthShore University HealthSystem (NorthShore) Integrative Medicine Program will be honored. All proceeds will benefit NorthShore Kellogg Cancer Center. Funds raised by the Butterfly Ball will allow NorthShore Kellogg Cancer Center to provide much needed support to young mothers with breast cancer by helping fund non-covered medical expenses, childcare fees, transportation and lodging while undergoing treatment. Tickets: $75. NorthShore University HealthSystem. 224-364-7214. Les Turner ALS Foundation 11th Annual ALS Walk4Life: 9:30 a.m., Sept. 22, Soldier Field, Chicago. Registration is free, but participants are encouraged to raise funds for the Les Turner ALS Foundation. A minimum donation of $100 will earn walkers an ALS Walk4Life T-shirt. Proceeds will be used to support medical research; the Les Turner/Lois Insolia ALS Center; patient services such as support group meetings and respite grants and educational programs. (847) 679-3311, email@example.com, ALSWalk4Life.org. 15th annual Paul Fabbri Memorial Golf Outing: Sept. 22, Chevy Chase Country Club, 1000 N. Milwaukee, Wheeling. Registration begins at 12 noon, with lunch available at 12:30 p.m., and a “shotgun” start will begin at 1:30 p.m. Immediately following the round, a cocktail hour will begin at 6:30, followed by dinner, a raffle drawing and program at 7:15 p.m. Golf packages are $125 and include golf, lunch and dinner; $35 for dinner only. Proceeds raised will benefit the American Brain Tumor Association (ABTA) in memory of Paul Fabbri. For more information regarding sponsorship, donations, sweepstakes, tickets and golf packages, please contact Bob at bobby.kruchten@ yahoo.com. For complete details and to purchase tickets, please see paulfabbri.com or see Facebook. Haven Youth and Family Services Wendella Boat Party/Benefit: 7 p.m. Sept. 22, 400 N. Michigan Ave., Chicago. Third annual three-hour cruise cruise will include dinner, drinks, and a raffle for a $1,000 Apple Store gift card. Tickets are $125. An optional bus will be available to pick up and drop off guests from Haven in Wilmette for an additional $30. All proceeds will benefit Haven’s outreach, counseling, and crisis intervention programs for youth. To purchase event or raffle tickets, visit havenforyouth.org or contact Amy O’Leary at (847) 251-6630. Chaverot Hadassah of the North Shore Chapter fundraiser: 11 a.m.-4 p.m. Sept. 23, Priceless Boutique, corner of Rte 45 and Milwaukee in Vernon Hills. Bring your family and friends to shop and enjoy some treats while giving Hadassah twenty percent of all your new treasures. Proceeds will benefit the Mother and Child center at Hadassah Hospital. Program Chair is Dora Grinberg. Co-Presidents are Sharon Rosenthal and Vicki Siegel of Mundelein. Hadassah North Shore office at (847) 205-1900, email firstname.lastname@example.org or see northshore.hadassah.org. Hike for Lung Health: 10 a.m. Sept. 23, Lincoln Park, Chicago. Spend a day in the park with your family and friends to raise awareness for lung disease with a one or three mile walk and family fun fair. Hosted by Respiratory Health Association of Metropolitan Chicago, the walk benefits lung health charities to support lung health research, advocacy and education for people with lung cancer, asthma, chronic obstructive pulmonary disease (COPD), pulmonary fibrosis, sarcoidosis and other lung diseases. Cost is $10 per walker, covers costof T-shirt and goodie bag. Register now athikeforlunghealth.com or call Gina Schwieger at (312) 628-0210. North Shore Senior Center’s Annual Benefit for the House of Welcome: 5 p.m., Sept. 23. North Shore Senior Center, Arthur C. Nielsen Jr. Campus, 161 Northfield Road, Northfield. The evening includes cocktails, dinner, silent auction and Grand Raffle drawings, plus live entertainment by Beckie Menzie and Tom Michael. Benefit proceeds supplement sliding scale fees for all participants at the House of Welcome, which provides for individuals and families coping with Alzheimer’s disease and other forms of memory loss. Tickets: $200 per person; grand raffle tickets are $25 each/6 for $100. Call (847) 784-6050 or visit nssc.org. Goodman Theatre Opening Night Benefit: Sept. 24, The Standard Club, 320 S. Plymouth Court and Goodman Theatre, 170 N. Dearborn St., both Chicago. 5 p.m. cocktails/dinner; 8 p.m. performance of Sweet Bird of Youth by Tennessee Willliams. Honorees are Sandra P. Guthman, President of the Polk Bros. Foundation and Nikki Will Stein, Executive Director of the Polk Bros. Foundation. Vicki V. Hood and Carol Prins the Season Opening Benefit Co-Chairs. Tickets start at $500. Call (312) 443-3811, ext. 586 or see GoodmanTheatre.org. Benjamin Marshall Society Centennial Tribute to Iconic Marshall Buildings/Benefit: 5:30 p.m. cocktails, Sept. 27, The Casino. 195 E. Delaware Place, Chiago. A benefit dinner in celebration of the 100-year anniversary of two of Marshall’s most iconic Beaux Arts apartment buildings, 1200 North Lake Shore Drive and 1550 North State Parkway. Co-chaired by Kathy Cook and Brian D. White, the goal of the evening is to raise funds through the sale of limited edition medallions, to complete an exciting project on this prodigious architect, urban planner, fashion-setter and bon-vivant. Philanthropist and preservationist, Richard H. Driehaus will be the Keynote Speaker. Guests include Benjamin Marshall enthusiasts and residents of both buildings, as well residents from Marshall’s visionary East Lake Shore Drive and the Edgewater Beach Apartments. Marshall’s granddaughters, Ginny Hardy of Barrington and Dorothy Ehrhard, of Vero Beach, Florida as well as his great grandsons, Matthew Ehrhard and Louis Ehrhard are expected to attend. Other guests include Her Royal and Imperial Highness, Princess Maria-Anna of Habsburg, Archduchess of Austria and His Royal and Serene Highness, Prince Piotr Galitzine of Russia. Bill Daley and his wife Jane Melk will also add to the festivities. Music by the Stu Hirsh Trio. Tickets: $250. Call Bill McCluskey at (312) 932-4305 or email email@example.com. Winnetka Board Northwestern University Settlement “Style Under the Stars” 86th Fashion Show and Fundraiser: Sept. 27, Grand Balloom, Michigan Shores Club, 911 Michigan Ave., Wilmette. 6:30 p.m.: pre-event wine reception, which includes dazzling Table Scapes by Chalet Nursery, Dinner at Eight, Material Possesisions, Maze, Peachtree Place, Samlesbury Hall and Sawbridge Studios along with cocktails and hors d’oeuvres, a silent auction, and raffle. The Winnetka Board of the NUSH is partnering with various north shore boutiques and specialty shops such as Chalk, Country Classics, Elite Designs, Frances Heffernan and Frannie, Fresh Ideas, Gavin Boutiques, Kaeler Luggage, The Lake Forest Shop, Lillie Alexander, Mattie M, McElroy Furs, Runners’s Edge, S’Agaro and Three Sisters featuring designer clothes, shoes, jewelry, furs and handbags on a New York-style runway. Co-chairs Mary Lois Hakewill and Diane Welnhofer of Wilmette. Tickets are $95 each; raffle tickets are $50 each. See nush.org/style or call (773) 278-7471. The Cradle Ball and Benefit: 6 to 11 p.m., Sept. 28, The Ritz-Carlton, Chicago. Event features cocktails, dinner, live music, dancing, auctions and more. Black-tie attire. Janie Lee Curtis is celebrity guest; Honorary chairman Frederick H. Waddell. Tickets: $350. Contact Bonnie Krasny, (847) 733-3234 or see cradle.org. Northwestern Brain Tumor Institute (NBTI) Benefit Dinner: 6 p.m. Sept. 28, Radisson Blu Aqua Hotel, 221 N. Columbus Drive, Chicago. Actress, comedienne and television producer Bonnie Hunt will be honored at the event for her longtime support of NBTI and commitment to raising brain tumor awareness. Emcee is Kathy Brock, anchor for ABC-7 Chicago News, and musical entertainment will be provided by Gentlemen of Leisure. Guests will have the opportunity to bid during a live auction that features items including vacation packages to Mexico and California, a golf and vacation package to Los Angeles, suite packages to a White Sox or Cubs game, and a party catered by celebrity chef Missy Robbins, executive chef at New York’s A Voce. Tickets may also be purchased for the “Best of Live” raffle, which provides the opportunity to win select auction items without being the highest bidder.Tickets: $300. Proceeds will benefit research and programs at NBTI, a nationally recognized leader in the fight against brain and spinal cord tumors. The institute, a collaboration between Northwestern Memorial Hospital, the Robert H. Lurie Comprehensive Cancer Center of Northwestern University and Northwestern University Feinberg School of Medicine, is dedicated to accelerating efforts to advance research breakthroughs and to improve treatment, outcomes, and quality of life for patients with brain and spinal tumors. (312) 503-0764, braintumorinstitute.org. The Ragdale Foundation “A Novel Affair 2012”: Sept. 28 and Sept. 29. Two-evening benefit offers guests a unique opportunity to mingle and engage in conversation with outstanding authors from around the country. Weekend begins with a cocktail reception and buffet dinner with 9 authors on Sept. 28 and finishes with an intimate dinner and conversation with one of the authors at a Chicago or North Shore home. Tickets: Friday only: $200; Friday and Saturday, $500. See ragdale.org or call (847) 234-1063. 9th Annual Chicago Canine Rescue (CCR) Mutt Strut!: Sept. 29, shine only, rain date is Oct. 28, Lakeview along Newport Avenue (between Southport and Lakewood). 11 a.m. registration; noon-2 p.m. walk and block party. Dog lovers and their four-legged friends are invited for a 1.5 mile walk with their “mutt,” followed by a block party with food, entertainment and more! On a somber note, Chicago Canine Rescue is dedicating the walk to Doc, a pup who came to the non-profit to find a new life full of happiness, fun and kindness, but instead was killed by his adopter in a tragedy that recently made headlines. Please show your support for all dogs at this year’s Mutt Strut as we walk to end violence against animals in Doc’s memory. Proceeds from the event will benefit Chicago Canine Rescue (CCR). This event is open to all ages. (kids and dogs are FREE). All participants are encouraged to grab some snacks from the Whole Foods booth, enjoy music, children’s activities, contests, raffles and visit with adoptable CCR dogs. New this year will be a fun Doggy Olympics agility course sponsored by The Company of Animals. Plus, check out special deals on both pet and human merchandise at neighborhood shops! Proud CCR supporter, Kye Martin of NBC5, will be the celebrity emcee of the event. Kye and her husband adopted Bo, a 90 lb. Shepherd Mix after meeting him at Mutt Strut 2012. Cost is $25, kids and dogs are free, register in advance at chicagocaninerescue.com. For more information, please visitchicagocaninerescue.org. You can also reach CCR representative Candace Canty at firstname.lastname@example.org or (312) 371-7827. Inaugural Barbara J. Timmer Memorial Walk: 12:30 p.m. Sept. 29, Park Ridge Country Club, 636 North Prospect Ave., Park Ridge. Register at barbarajtimmerfamilyfoundation.org. Proceeds from the event benefit the Leukemia Research Foundation (LRF), through its new Barbara J. Timmer Memorial Chapter. Participants will gather for a walk throughout Park Ridge, Barbara’s hometown for more than 35 years. Registration is $50 for adults – free for children under 18 - and includes a T-shirt and 2:30 p.m. lunch. The Dance COLEctive (TDC) Fundraiser and fashion designer Lara Miller Trunk Show/Benefit: 6-9 p.m., Sept. 29, Starbright Dance Academy, 1511 W. Barry Ave. Chicago. Guests who bring a piece of new or gently used business casual clothing to donate to Dress for Success, a nonprofit organization that provides interview suits, confidence boosts and career development to low-income women, receive a free gift. Suggested donation is $20. A percentage of the evening’s sales will benefit The Dance COLEctive and Dress for Success. RSVP at tdclaramillertrunkshow-es2.eventbrite.com/?rank=1. dancecolective.com or call (773) 604-8452. Josselyn Center’s Fall Benefit: Sept. 29, The Arts Club of Chicago, 201 E. Ontario St., Chicago. 6 p.m. cocktails; 7 p.m. entertainment; 8 p.m. dinner. Musical performance by The Three Divas, Susie McMonagle, Lara Filip and Christine Sherrill; special appearance by Felicia P. Fields. Cocktails attire. Tickets: $250 individual; Sponsor $650 (2 tickets); additional sponsorships available. Reservations by Sept. 21. All proceeds benefit The Josselyn Center which provides a full range of comprehensive clinical services. Call (847) 441-5600 or see josselyn.org. Midwest Hospice & Palliative CareCenter Benefit: 7:30 p.m. Sept. 29, “I’ll Be Seeing You: Michael Feinstein Sings for Hospice, with Jeff Lindberg’s Chicago Jazz Orchestra, to honor the Great American Songbook. Tickets are $185 per person (includes auditorium-level concert seating followed by a private reception with Michael Feinstein, cocktails and hors d’oeuvres provided by Blue Plate, have your photo taken with Michael at the reception); $100 reception only. RSVP by Sept. 21 to Linda Rockwell, (847) 556-1778 or email@example.com. Register online at carecenter.org (See September calendar). Proceeds will help complete the Midwest CareCenter Keeping Our Promise campaign which culminates this fall with the opening of the first and only free-standing hospice specialty care center in Cook County. “Nosh for Nurture” 4th annual celebration Benefit: 7-10 p.m. Sept. 19, 340 Birch St., Winnetka. Event featurs food, drinks cooking demos, local chefs, free e-book of slow cooker recipes and more. $50. nurtureyourfamily.org. North Shore Senior Center’s Wellness Resource Expo: 10 a.m. to 2 p.m. Sept. 29. Learn about staying fit at the Arthur C. Nielsen Jr. Campus, 161 Northfield Road, Northfield. Kenote presenters will be Jerry & Estella Hayes of ‘Biggest Loser’ reality show fame. Proceeds benefit NSSC. Call (847) 784-6000 or visit nssc.org. Operation Christmas Child Countdown: Sept. 29, 9:30-11 a.m. South Park Church, 1330 South Courtland Avenue, Park Ridge. You and your guests are invited to join others throughout Chicagoland for a time to hear about the impact simple gift-filled shoe boxes have had on hurting children of the world. You will find yourself in the midst of many others who have a passion for reaching out to children by being involved in the largest Christmas project for children of its kind – Operation Christmas Child. We are counting down to National Collection Week, Nov. 12-19 (when completed shoe boxes will be dropped off to collection sites all over Chicagoland). Children must be accompanied by an adult. To RSVP or for questions, contact OCC Area Coordinator, Connie Pfeifer, (847) 362-1569 or firstname.lastname@example.org. or, IL 60068. For more information on Operation Christmas Child, visitsamaritanspurse.org/occ Rock the Block for Pediatric Epilepsy and CURE Benefit: 7 p.m. Sept. 29, at a private club in Chicago. Rock the Block for Pediatric Epilepsy research was started in 2008 by two mothers of children with epilepsy who both live on the same block in Wilmette, Illinois (a northern suburb of Chicago). In addition to raising much-needed research dollars, this event began to connect families affected by this devastating disease. Cost is $167 per person. rocktheblockforcure.com, no phone number available. Youth & Family Counseling “Good as Gold” 50th anniversary gala/benefit: 6:30 p.m. Sept. 29, Ivanhoe Club, Ivanhoe, Illinois. Event features cocktails, dinner, DJ and dancing, live and silent auctions. Cocktail attire. Tickets: $150. Call 847-367-5991 ex. 30 or see yfc-libertyville.com Bear Necessities’ 18th Annual 5K Run/Walk and 10K Run: Sept. 30, Eastview Elementary, Algonquin. 6:30-7:30 p.m. check-in and registration; 8 a.m. 5K and 10K races start. Fee: $30 before 9/28, $25 children 11 and under. First 500 registrants receive T-shirts and race bags. bearnecessities.org. Have a philanthropic cause or event? Send a notice to Trend’s Editorial Assistant, Deborah Hoppe at email@example.com. She can send you guidelines to follow for submitting information for inclusion in the online Save the Date calendar. At this point, we are not running the Save the Date column in print; however, the situation may change in the future. Since there are more events on the social calendar than we can possibly attend to cover, Debbie can provide you with guidelines for post-event coverage. Event chairwomen need to provide a post-event press release and high-resolution photographs (with full names and hometowns) of guests. Please include your photographer’s name so we can give proper credit. We no longer assign photographers to events we don’t cover. Many guests have cameras on their cell phones, and we’re happy to accept those images. If you have any other questions, please contact Debbie at her e-mail or (847) 486-6856. Jenny Thomas, Features Managing Editor

Stefan Zweig (1881–1942) stands in for Europe’s uprooted intellectuals in this elegiac portrait by Prochnik (In Pursuit of Silence: Listening for Meaning in a World of Noise, 2010, etc.). Zweig was one of the most famous and successful authors in the world in the 1920s and early ’30s, best known for his novellas and breezy biographies of historical figures like Erasmus and Marie Antoinette. His fellow Viennese intellectuals might have slightly disdained his wild popularity—except that everyone loved this slight, dapper man with his “genius for friendship.” When the Nazis came to power, Zweig was in a much better position that most, with plenty of money to fund his travels as he roamed from Switzerland to southern France to England and the United States in search of a refuge from the fascist madness. His relative comfort, however, could not make up for the trauma of being ejected from the culture that he, like many other German-speaking Jews, had believed belonged to them as well. “The world we loved has gone beyond recall,” he gloomily told a fellow refugee in Manhattan in 1941. “We shall be homeless in all countries. We have no present and no future.” Prochnik, himself a polymath writer with European Jewish roots, was prompted by the story of his own family, which also fled Nazi-occupied Vienna, to investigate Zweig’s experience of exile. Unable to envision himself settled in America despite four stays in New York, Zweig finally moved to a small village in Brazil in 1941, hoping for peace in which to write. Prochnik sensitively considers his final books—the poignant memoir The World of Yesterday (1942) and Brazil: Land of the Future (1941), which determinedly celebrated his adopted country’s embrace of “the humanist values his native Europe had so wretchedly betrayed.” In the end, accumulating losses and dwindling hopes of a better tomorrow drove Zweig to commit suicide not long after his 60th birthday. Intelligent, reflective and deeply sad portrait of a man tragically cut adrift by history.

Yes, I know LeBron deserves top-billing today, but for personal reasons I simply can't bump the Billy Donovan story beneath today's lead item... Billy Donovan leaves the Florida Gators and college basketball for the Orlando Magic and the NBA. I tried to sort out my many thoughts on it, but they still come out in a jumble of half-thoughts (oh, and in Deadspin guest-posts on the topic)... *After winning two national titles, Billy has earned the cred to do whatever the hell he wants without *I appreciate the money factor, but is $5.5 million really that much more than the $4-plus million *I respect the fact that he sees coaching in the NBA as a "challenge," but I just don't see the lure (if you take out the money). Coaching in the NBA kind of sucks. Unless you luck into a Jordan/Pippen or Shaq/Kobe (Phil Jackson) or a Duncan (G. Popovich), the best you can do – the best! – is be the next Jerry Sloan, who is best-known for (a) homophobia and (b) not winning an NBA title. I'm curious to see whether Billy's style -- which was a perfect fit for the college game -- translates at all. And, even if it does, if he derives the same joy from it. (Now, that said: If you were going to join an NBA team, it doesn't hurt to have your centerpiece player be the best post player in the East. Given a little better supporting talent – no, NOT Vince Carter – Dwight Howard could make the Magic a perennial contender for an East title. By the way, I loathe to say it, but JJ Redick is the big winner here. Donovan will have that guy jacking 3s all night.) To summarize: I get that the money was sick. I get that he had little left to truly prove in college. I get that he was intrigued by the new challenge, particularly with an emerging big man to work with as a cornerstone. I get that, of any NBA job, one geographically closest to his family was the most ideal. But I go back to what he has built at To walk away from that? Wow. I wouldn't. I wish him the best, but I won't be surprised if he's back in college by 2012 (in my nightmares, taking over the reins at Duke from a retiring Coach K). Who should the Gators get to replace Donovan? To me, the answer is easy: VCU's Anthony Grant. He was Donovan's lead assistant for the first title team. He knows the system and the players and the LeBron Rules: OK, LeBron has re-asserted himself as the uber-star of the playoffs. And he might have just single-handedly saved the NBA Playoffs. He put the Cavs on his back and put on one of the single-greatest one-man shows in NBA Playoffs history. 48 points (29 of the Cavs' final 30 points!) leading (Now: As experts throw out that "85 percent of teams that win Game 5 in series tied 2-2 win the series," consider that the Cavs were up 3-2 on There were a lot of questions about LeBron's willingness to dominate throughout this season, these playoffs and even the early games of this series. No more: Last night, LeBron transformed into Optimus Prime. Spelling Bee: Evan O'Dorney is your champ, though you might not have known it from his less-than-enthusiastic reaction. It wasn't stunned silence; it was matter-of-fact... even boredom. I'm not sure you'll ever see a champ crowned – in ANY competition – with less enthusiasm than O'Dorney showed. (I have to admit: He made me wonder if perhaps the flip-side to his savant-level abilities in math, music and – obviously – spelling, he has a wee bit of a personality disorder. I guess they might go hand-in-hand. I don't say that in any way to mock him or be cruel; I actually felt a little bad for him that he seemed to find little joy in the accomplishment. I did, however, find it amusing that his understated demeanor totally threw off Stuart Scott in the post-win interview session.) (By the way, I was so happy to be proven wrong about Mike and Mike's participation at the Bee. First, they treated the event with the earnest dignity it deserves. Second, I had presumed they would be the lead broadcast team. ABC was much better off playing it straight with the team of the excellent Robin Roberts and whoever that Bee analyst was.) Oh, and don't forget to check out the Bee's All-Name Team, courtesy of Name of the Year. MLB Stud: Roy Halladay, wins 100th career game and blanks the White Sox in his return from the DL. Welcome back to the AL East's best pitcher. MLB Dud: Jason Giambi, who went to the DL with arch problems. Yes, if "arch problems" means "looming slap-down from MLB over 'roids." (Could miss a month, though speculation is that it could run even longer.) Yankees-Red Sox: Ugh... again? Take a swig every time Clemens' name comes up. MLB Trade: Armando Benitez shipped from the Giants to the Marlins. I'm not sure there's a more frustrating closer in baseball in the last decade. Anyone whose team has used Benitez can understand that. NFL: Concussions linked to depression. That makes the league's new, seemingly sincere effort to manage its concussion epidemic all the more important. Vick Watch: The prosecutor says informants link Vick to dog-fighting, which sports fans already knew from intrepid reporting by ESPN and SI. The question is whether merely being indicted (not convicted or even prosecuted) will trigger a suspension from NFL Commissioner Roger "Get-Tough" Goodell. Trent Green Watch: I think the Dolphins will eventually get him. Man, how stupid does More NBA: The Suns are going to hire TV analyst Steve Kerr as President and GM. (Funny: He apparently didn't say a word about it during the Pistons-Cavs game last night. How freaking lame of him is THAT?) Related: So when is a sports team going to hire a smart, businss-savvy blogger to run the show? No: Really. Pacers hire Jim O'Brien: Yawn. Charter member of the NBA Coaching Recycling Program. Good luck to him when they ship out Jermaine O'Neal. You can already hear the players griping about O'Brien's heavy-handed style. BCS Reform: I think the SEC presidents should do a live web-cast of Horse Racing: Street Sense won't race at Tennis: Venus KO'ed at French Open. Eh: Ping me when Federer and Nadal meet in the men's final. Golf: I don't care if Michelle Wie lied about her "wrist injury" to drop out of the Ginn Tribute before achieving the crappy score that would trigger the DQ rule that would keep her out of LPGA events for the rest of the season. She did the smart thing. Athletes Who Blog: Welcome to the club, Kevin Youkilis (One of my favorite players, despite the fact he plays for the Red Sox. The overriding factor is that he plays for "my team," if you know what I'm saying. If you don't, then what I'm saying is that Youk is the rare Jewish Major Leaguer, and I root for all of them... especially the ones on pace to be All-Stars.) Politics: One more reason to love Barack Obama? He's a pick-up basketball junkie. Check out this story. Movies: "Knocked Up" is going to be the biggest comedy hit of the summer. And nothing else will be close.

Obama’s Hot War July 23, 2014Posted by rogerhollander in Barack Obama, Foreign Policy, Imperialism, Iraq and Afghanistan, Israel, Gaza & Middle East, Libya, Palestine, Syria, Ukraine, War. Tags: foreign policy, gaza, glen ford, Iraq, israel, libya, obama's hot war, pakistan, roger hollander, Syria, U.S. imperialism, ukraine coup, ukraine separatists, war add a comment Roger’s note: Glen Ford tells it like it is with no apologies. A refreshing contrast to the mealy mouthed mainstream corporate media and much of the progressive Blogosphere. A Black Agenda Radio commentary by executive editor Glen Ford The deeper the U.S. slips into economic decline, the higher it ratchets up the pace and stakes of armed conflict. Washington appears to have crossed some kind of Rubicon, to embark “on a mad, scorched earth policy to terrorize the planet into submission through relentless escalation into a global state of war.” “Washington’s policy is the constant fomenting of war for the subjugation of the planet – or the world’s destruction, if the U.S. cannot remain Number One.” The United States has set the world on fire. It is nonsense to talk of a “new” Cold War, when what the world is witnessing is multiple conflagrations as intense and horrifically destructive as at any period since World War Two. Virtually every one of these armed conflicts has been methodically set in motion by the only power capable of perpetrating such massive, simultaneous mayhem: the United States, along with its underlings in London, Paris and Tel Aviv – the true Axis of Evil. Washington is embarked on a mad, scorched earth policy to terrorize the planet into submission through relentless escalation into a global state of war. Unable to maintain its dominance through trade and competition, the U.S. goes beyond the brink to plunge the whole planet into a cauldron of death. As Russia is learning, it is extremely difficult to avoid war when a great power insists on imposing it. That was a lesson inflicted on the world 75 years ago, by Nazi Germany. Whoever coined the phrase “No Drama Obama” should be sentenced to a lifetime of silence. The First Black U.S. President systematically brought swastika-wearing fascists to power in Ukraine to start a war on Russia’s borders. The passengers of the Malaysian airliner are victims of Obama’s carefully crafted apocalypse, a pre-fabricated conflict that could consume us all. Obama methodically and without provocation laid waste to Libya and Syria, and now the jihadists unleashed by the United States and its allies are destroying Iraq all over again and threatening to erase Lebanon and Jordan and even the oil kingdoms of the Gulf. Obama has signed yet another blank check for Israel’s ghastly war of ethnic annihilation in Gaza – a crime against humanity for which the U.S. is fully as culpable as the apartheid Jewish State, which could not exist if it were not part of the U.S. superpower’s global war machine. Wars “R” Us Those who say the United States is adrift or has no coherent foreign policy are colossally wrong. Washington’s policy is the constant fomenting of war for the subjugation of the planet – or the world’s destruction, if the U.S. cannot remain Number One. The Americans have made Africa into a killing field. Somalia and its people have been smashed and dispersed, setting the whole Horn of Africa ablaze. Ethiopia commits multiple genocides under U.S. sponsorship, while Washington’s mercenaries in Rwanda and Uganda grow fat on the bones of six million Congolese. South Sudan thrashes in agony, the result of dismemberment by American, European and Israeli ghouls. The sounds of chaos and mass murder reverberate from the Magreb in the North, through the vast Sahel region, and now deep into West Africa, a direct result of criminal U.S. aggressive war and regime change in Libya. Obama “pivots” to East Asia with the goal of turning Japan into a militaristic state with an invitation to rejoin, after all these years, the game of global conquest. Poor Afghanistan and Pakistan have no future at all, unless the U.S. leaves their region and allows them to develop an organic partnership with China. But a world based on mutually beneficial relations among peoples has no room for empire – which is why the empire wages war against the world. For Black Agenda Radio, I’m Glen Ford. On the web, go to BlackAgendaReport.com and sign up for email notification each Wednesday, when a new issue of BAR appears. BAR executive editor Glen Ford can be contacted at Glen.Ford@BlackAgendaReport.com. Anne Frank Is Palestine’s Child, Too July 15, 2013Posted by rogerhollander in Israel, Gaza & Middle East, Palestine. Tags: anne frank, anti-semitism, fascism, gaza, gaza children, gaza massacre, israel military, Palestine, palestinian children, Palestinians, racism, roger hollander, vacy vlazna add a comment The Suffering of Palestinian Children Is Not Unlike Anne Frank’s In the context here of youthful suffering, let us consider the similarities between the Nazi victimising, traumatising and slaughtering of Anne Frank to the victimising, traumatising, mutilating and slaughtering of the teenagers and children of Gaza. The children of Gaza have also been trapped, or, as Anne may have put it, “chained in one spot, without any rights” for seven years in the largest concentration camp in the world. “Who has inflicted this upon us? Who had made us Jews different from all other people? Who has allowed us to suffer so terribly up till now?” “In the Shifa hospital I saw a sight I will never forget. Hundreds of corpses, one on top of the other. Their flesh…their blood, and their bones all melting on each other. You wouldn’t know the woman from the man or even the child. Piles of flesh on the beds, and lots of people screaming and crying, not knowing where their kids are, their men or their women. “Mr Dussel has told us much about the outside world we’ve missed for so long. He had sad news. Countless friends and acquaintances have been taken off to a dreadful fate. Night after night, green and grey military vehicles cruise the streets.” Today, the roundups dreaded by Anne Frank find new forms in the West Bank of Palestine. There, Israel systematically ramps up the state of anxiety and fear with night-time raids and violent home invasions. Arrests of children and adults occur mainly at night, when the whole family is suddenly awakened and their home invaded by armed soldiers shouting and ransacking the family’s possessions. This leads to the kidnapping of the family member, or members, targeted, leaving the family distraught and their lives devastated. Reuters reported that, according to UNICEF, “approximately 700 Palestinian children, between the ages of 12 and 17, are kidnapped, detained and interrogated by the Israeli army, the Police and security agents in the West Bank every year, and are subject to cruel, inhuman and degrading treatment in direct violation of the Convention on the Right of the Child, and the Convention against Torture.” In both the West Bank and Gaza, the effect of unending oppression has become tragic for Palestinian children. The respected Gaza journalist Mohammed Omer points out in “For Gaza’s Children the Trauma Never Ends”: “The Nazi persecution and World War II in Europe, which lasted from 1933 to 1945, affected an entire generation of children. By contrast, Israel’s dispossession and occupation of Palestine has lasted some six decades–and counting. Generations of Palestinian children have been affected physically, psychologically and materially.” For Anne Frank, the experience of Nazi oppression had the effect of making her former life seem surrealistic. She wrote: Anne then lists the humiliations Jews were subject to under the Nazi’s apartheid regime. Interestingly, her experience can easily be reworded, as follows, to reflect the Palestinian experience: “Freedom was severely restricted by a series of anti-Palestinian apartheid decrees that violate international law: –Palestinians live under military law, while Israelis live under civil law. –Identity cards only for Palestinians. –Segregation between Jewish and Palestinian communities. –Jews-only roads and transport. –Movement restrictions for Palestinians. –Unequal access to land and property. –Forcible eviction and home demolitions for Palestinians. –Palestinians forbidden the right of return, while Jews anywhere in the world have the right to live in Israel. –Deportation of Palestinian prisoners. –Palestinians are forbidden from living with Israeli Arab spouses. –Separate and unequal education systems. –Forced resettlement of Bedouins.” In addition, Adalah reports that “In the four short months since the current Knesset came to power, MKs have proposed as many as 29 new discriminatory bills that attack the rights of Palestinians in Israel and the OPT.” Even though for Anne “t he approaching danger [was] being pulled tighter and tighter,” and she felt “like a songbird whose wings have been ripped off and who keeps hurling itself against the bars of its dark cage,” we Palestinian young people share with her that confounding universal metamorphosis of the human teenager into a young adult overflowing with the same heartfelt reflections, confessions, emotional struggles, lamentations, loves, fears, hates, and hopes. Palestine’s wandering poet May 12, 2011Posted by rogerhollander in Art, Literature and Culture, Iraq and Afghanistan, Palestine, Political Commentary. Tags: gaza, israel, mahmoud darwish, Middle East, mike marqusee, national poet, Palestine, palestine poetry, palestine's poet, palestinian people, plo, Poetry, protest poet, west bank add a comment Mike Marqusee on Mahmoud Darwish, the poet of the Palestinian people On a bright winter morning we made a pilgrimage to the hill of Al Rabweh, on the outskirts of Ramallah, where the poet Mahmoud Darwish is buried. An ambitious memorial garden is planned, but at the moment it’s a construction site littered with diggers and cement mixers. The oversize tombstone is crated up in plywood. We were welcomed by cheerful building workers and joined by Palestinian families paying their respects and taking snaps. Sitting amid the pines overlooking the tomb (and a nearby waste ground populated by stray dogs), we spent an hour reading Darwish’s State of Siege, a sequence of poems he wrote in response to Israel’s 2002 assault on the city. Here he called on poetry to ‘lay siege to your siege’ but observed bitterly that: This land might just be cinched too tight for a population of humans and gods Darwish was six in 1948 when his family fled their village in western Galilee. When they returned a year later they found the village destroyed and their land occupied. Since they had missed the census they were denied Israeli citizenship and declared ‘present-absentees’, an ambiguous status that Darwish was to transform into a metaphor for Palestine and much more. He was 22 when he read his poem ‘Identity Card’, with its defiant refrain ‘Record: I am an Arab’, to a cheering crowd in a Nazareth movie house. Repudiating Golda Meir’s assertion that ‘there are no Palestinians’, his poems played a key role in the Palestinian movement that emerged after 1967, fashioning a modern Palestinian identity using traditional poetic forms in a renewed, accessible Arabic. Repeatedly arrested and imprisoned, Darwish left Israel in 1970 and remained in exile for more than a quarter of a century. His political journey led from the Israeli Communist Party to the PLO, which he joined in 1973 (penning Arafat’s famous ‘Don’t let the olive branch fall from my hand’ speech to the UN). He settled in Beirut, from which he was expelled along with the PLO following the Israeli invasion of 1982, the subject of his inventive and harrowing prose memoir, Memory for Forgetfulness. In the years that followed, Darwish wandered – Tunis, Cyprus, Damascus, Athens, Paris – broadening his poetic scope and deepening his insight. He was elected to the PLO executive committee in 1987 but resigned in 1993 in protest at the Oslo accords. ‘There was no clear link between the interim period and the final status, and no clear commitment to withdraw from the occupied territories,’ he explained. It’s said that when PLO leader Yasser Arafat complained to Darwish that the Palestinian people were ‘ungrateful’, the poet (remembering Brecht) snapped back, ‘Then find yourself another people.’ Oslo did allow Darwish to return to Palestine and in 1996 he settled in Ramallah, only to find himself under siege again six years later. In his last years he wrote more prolifically than ever, responding to the tragedies of Iraq, Lebanon and the violent conflict between Palestinian factions: Did we have to fall from a tremendous height so as to see our blood on our hands … to realise that we are no angels … as we thought? Did we also have to expose our flaws before the world so that our truth would no longer stay virgin? How much we lied when we said: we are the exception! When Darwish died in 2008, thousands joined the cortege and there were candle-lit vigils in towns across the West Bank and Gaza. The Palestinian Authority declared three days or mourning and issued a series of postage stamps in his honour. Being the Palestinian national poet was a heavy burden, one that Darwish bore from an early age, and though he chafed under it he never shirked the load. Instead, he succeeded in transforming the Palestinian experience into a universal one. The themes of loss, exile, the search for justice, the dream of a homeland, the conundrum of identity: all became, as his work evolved, human and existential explorations, without ceasing for a moment to be rooted deeply in the vicissitudes of Palestinian life. For decades he mourned Palestine’s losses, denounced its tormentors, celebrated its perseverance, and imagined its future. And we have a land without borders, like our idea of the unknown, narrow and wide … we shout in its labyrinth: and we still love you, our love is a hereditary illness. Though preserving Palestinian memory and identity was his life’s work, Darwish conceived of this as a creative act of self-renewal: ‘Identity is what we bequeath and not what we inherit. What we invent and not what we remember.’ Among his last verses was this admonition: We will become a people when the morality police protect a prostitute from being beaten up in the streets We will become a people when the Palestinian only remembers his flag on the football pitch, at camel races, and on the day of the Nakba Darwish was a ‘national poet’ who challenged as well as consoled and inspired his national audience. As he moved away from his earlier declamatory, public style towards a more personal idiom, elliptical and oblique, and at times (unpardonable sin for a ‘national’ poet) obscure, he met resistance. ‘The biggest achievement of my life is winning the audience’s trust,’ he reflected in 2002. ‘We fought before: whenever I changed my style, they were shocked and wanted to hear the old poems. Now they expect me to change; they demand that I give not answers but more questions.’ Even in translation, where we miss so much, Darwish’s voice rings clear. In his mature style there’s a seductive fluidity: he moves lightly from realm to realm, pronoun to pronoun (‘I’ to ‘we’, ‘I’ to ‘you’, ‘us’ to ‘them’), from the intimate to the epic, past to future, abstract to concrete. Metaphors topple over each other, abundant and inter-laced. This is poetry that fuses the political and the personal at the deepest level. Throughout, his evocation of loss and exile, of coming from ‘a country with no passport stamps’, is poignant, elegiac but open-ended, conjuring resolution from despair: ‘We travel like everyone else, but we return to nothing’; ‘There is yet another road in the road, another chance for migration’; ‘Where should we go after the last border? Where should birds fly after the last sky?’; ‘In my language there is seasickness. / In my language a mysterious departure from Tyre’. Guests on the sea. Our visit is short. And the earth is smaller than our visit … where are we to go when we leave? Where are we to go back to when we return? … What is left us that we may set off once again? Yet, convinced that ‘Out of the earthly/ the hidden heavenly commences’, Darwish affirmed the richness and beauty of life, especially life in its ordinariness: We have on this earth what makes life worth living: April’s hesitation, the aroma of bread at dawn, a woman’s point of view about men, the works of Aeschylus, the beginning of love, grass on a stone, mothers living on a flute’s sigh and the invaders’ fear of memories In one of his late poems, Darwish pays tribute to his friend Edward Said, putting this advice in Said’s mouth: Do not describe what the camera sees of your wounds Shout so that you hear yourself, shout so that you know that you are still alive, and you know life is possible on this earth. Mike Marqusee writes a regular column for Red Pepper, ‘Contending for the Living’, and is the author of a number of books on culture and politics

|This article needs additional citations for verification. (May 2011) (Learn how and when to remove this template message)| |Founded by||Hashomer Hatzair members| Ein Shemer is a kibbutz in Israel in the Shomron region, surrounded by citrus groves, orchards and fields. It is located just south of Route 65, about 6 km northeast of Hadera, and is in the Menashe Regional Council. The kibbutz was founded in 1927. The kibbutz makes a living from agriculture and industry as well as work of individual members outside the kibbutz. The children study at the regional council elementary school, and at the kibbutz-oriented high school, Mevo'ot 'Iron. In 1913 a small group of young Jews belonging to the HaShomer (Watchmen's) organization chose to establish a guard post near the entrance to Wadi 'Ara, which would also serve as a way station for travelers between the Mediterranean coast and the Galilee. From then on, the place was inhabited on-and-off by a few groups of pioneers, each of which was driven away by the harsh conditions – malaria, lack of water (until 1935, water had to be brought in by horse and cart from nearby Karkur), remoteness from any other settlement, and World War I which was raging and making life difficult. In 1921, after British takeover of the land from the Ottoman Turks, members of Gdud HaAvoda, the Work Battalion, arrived in order to build a one-acre, fortified courtyard. They constructed a two-meter high stone wall with slits for shooting at attackers and a large, iron gate. A solitary, two-story stone building was also constructed which was intended to house the local people in times of trouble. The house was built in the style of 19th century houses in southern France and stands on the site to this day. Despite the large investment and effort expended on building the wall and the house, the members of Gdud HaAvodah left only a small contingent to stay on after completion of the construction. Of these, eventually only one person remained, who would later become the first member of Kibbutz Ein Shemer. His name was Shmuel Shuali and he was affectionately called Shmuel the First by his fellow kibbutz members and by what would be future generations of kibbutzniks. In 1927, the first pioneers of HaShomer HaTzair arrived at the site. The group consisted of 18 women and 36 men, all in their late teens and early twenties. These youngsters left behind parents, homes, and future careers in order to fulfill their dream of revitalizing the Jewish people in its ancient homeland, to work the land with their own hands and to make the Zionist vision come true. They had immigrated from Poland and had at first lived and worked at Ein Ganim near Petah Tikva, awaiting the opportunity to settle and make their contribution in Eretz Israel. Shavuot 1927 is considered the date of the founding of the kibbutz. In the coming years, more groups of HaShomer HaTzair pioneers from Poland joined the first group. Each group had its own name – Binyamina, Shomriya, BaDerech – which it kept even as its members were integrated into the kibbutz. The hardships that these early settlers endured, like other pioneers who founded other kibbutzim, were great. Eighty years later, it is hard to grasp the enormity of the self-sacrifice that they made in leaving their childhood homes, families, relatives, language and native land. Many of them came from affluent families and most never saw their families again. The lives of the kibbutz members were almost unbearable and 80 of the 100 first members fell ill with malaria. In 1934 the kibbutz was finally hooked up to the electric grid, and only in 1935 water was found on the site, leading to a revolution in the development of the farmstead and to the erection of a local water tower. As members of HaShomer HaTzair, the founders sought ways to bring about cooperation and friendly relations with their Arab neighbors, and social contact was slowly made with the farmers of the area. Yet during the 1930s and 1940s there were security concerns and tension. In 1938 two members of the kibbutz were murdered in an attack by an Arab gang. Following World War II kibbutz members took part in the so-called "illegal" immigration of Holocaust survivors to the Land of Israel, which was prohibited under the British Mandate. When British soldiers raided neighboring Kibbutz Giv'at Haim in 1945, Ein Shemer members rushed to the defense of that kibbutz and of the right of Jews to immigrate to the Land of Israel. In the ensuing combat one member, Elimelech Shtarkman, was killed and several others were wounded. From the 1940s onward, scores of new members joined the kibbutz, some of them HaShomer HaTzair members from Egypt and the Balkans, which doubled the population of Ein Shemer. Others came through the Youth Aliya organization from Europe after the Holocaust and native Israelis also joined through several groups and individually. This diverse flow of new members greatly enriched the social character of the kibbutz. Ein Shemer gradually stopped absorbing groups; its population since then has increased mainly by absorbing the partners of the second and third generation of members who chose to make the kibbutz their home. Kibbutz Ein Shemer is one of the founders of HaKibbutz HaArtzi, the settlement movement of HaShomer HaTzair, and was one of the first four such kibbutzim (today there are 85 in the movement out of a total of about 265 kibbutzim). Among Ein Shemer's members have been prominent personalities in state and movement institutions, including: Zvi Lurie, one of the signers of the Israeli Declaration of Independence; Israel (Kurt) Hertz, one of the leaders of the Histadrut; Ya'kov (Kuba) Riftin, a six-time Knesset member from the Mapam party; and David (Dado) Elazar, a member of the Yugoslavian youth group on Ein Shemer who went on to become commander-in-chief of the Israel Defense Forces. Ein – Because the founders of the kibbutz originally belonged to a gar'in group named Ein Ganim Because of their aspiration to find a spring of water [ma'ayan – ayin – ein] on the land – which eventually came to pass. Shemer – Because members of HaShomer group set up a guard post on the spot Because the kibbutz founders belonged to HaShomer HaTzair youth group Because the kibbutz is situated within the area of the Biblical kingdom of Shemer, king of the Shomron. ||This section needs more links to other articles to help integrate it into the encyclopedia. (September 2015) (Learn how and when to remove this template message)| The kibbutz economy in the early years was based primarily on agriculture: flocks of sheep, herds of cows, orchards, orange groves and field crops. Ein Shemer member Abba Stein developed the Anna and the Ein Shemer, two species of apples now grown in various places in the world, as well as other species of apples and plums. Another member, Moshe Grossman, was one of the founders of Granot, an agricultural co-operative that has since become a major economical force in the Israeli agricultural market. Beginning in the 1970s the agricultural branches of the kibbutz were reduced in size and now include cotton and other field crops, avocado groves and cowsheds. Industrial and commercial branches were established and gained prominence in the kibbutz economy. A rubber factory, Ein Shemer Rubber Industries and a plastics factory, Miniplast Ein Shemer, were set up on the kibbutz in 1968 and 1976 respectively, and a small shopping center for the general public was established at the Karkur intersection nearby. Other sources of kibbutz income are from members who work outside the kibbutz, as well as personal initiatives such as the artistic blacksmith's forge, ecological greenhouse, film production company, event planning company, architect's office, center for holistic treatments and others. In the mid 1980s Ein Shemer, together with much of the kibbutz movement, underwent a severe economic downturn as a result of the monetary policy of the new right-wing Israeli government. At the end of the 1990s the kibbutz emerged from the crisis after signing an agreement among the kibbutz, the banks and the Israeli Land Administration. At about the same time as the economic crisis, the kibbutz underwent a social transformation, as the center of social life went from the collective to the family unit. In the 1980s the children, who had slept in children's houses since the kibbutz was founded, began sleeping in their parents' homes. During the 1990s many items of consumption were privatized and the members' personal budgets were enlarged as the communal budget decreased in scope. Since about 2000, an ongoing discussion has been raging concerning possible future distribution of differential salaries to the members – an issue that has not yet been decided upon as of 2010[update]. Education and culture Since its founding, the kibbutz has always made education one of its main priorities. The kibbutz children were given special, preferential conditions. They lived in a children's house with their peers, under the guidance of dedicated educators who nurtured in them a love of nature, humanity, a sense of justice and cooperation. Over the years the characteristics of kibbutz education changed, yet to this day kibbutz education is considered among the finest in the country. Ein Shemer's kindergartens have a special kibbutz character, based on treating each child individually and holistically, and at the same time creating a deep connection between the children, their natural surrounding and the community. Another unique educational enterprise is the regional high school, Mevo'ot 'Iron, which was founded in 1949 by members of Kibbutz Ein Shemer and which other kibbutzim, Ma'anit, Barkai, and Metzer later joined. Today the school is a drawing point for young people throughout the area, and has about 1,000 pupils, including young immigrants from Ethiopia and the former Soviet Union. For many years Ein Shemer had one of the leading volleyball teams in Israel, and during the 1950s and 1960s the men's and women's teams were at the top of the national league. One of the high points for local sports fans was the game held in 1960 between HaPoel Ein Shemer and Galatasarai, a Turkish team, for which a playing court and bleachers were built on the kibbutz and still stand. Today Ein Shemer is a partner in a regional volleyball team, HaMa'apil-Ein-Shemer-Menashe. All through the years, the kibbutz has been known for its innumerable artists and intellectuals, far out of proportion to those of the general Israeli public or of other kibbutzim. In the first generation some of the prominent figures were: writers Moshe Zertal, Zvi Lurie, Rivka Gurfine and Zvi Arad; poets Azriel Uchmani and Arieh Shamri, caricaturist and artist Yitzhak (Ignatz) Palgi, architect Ya'akov (Kuba) Gever and many others. Among the second generation, of the sons and daughters of the kibbutz, are poet and author Eli Alon, artists Avital Geva and Tzilla Lis, archaeologist and author Adam Zertal, thinker and writer Avishai Grossman, educator and writer Rafael (Rafi) Shapira, musician Miri Grossberg, Uri Hofi an internationally known teacher and Artist Blacksmith and many others. Notable talents of the third generation include: author Rakefet Zohar, cinematographer Oren Tirosh, musician Zamir Golan and artist Atar Geva. The Old Courtyard is a reconstruction museum depicting early kibbutz settlement in Israel. Founded over 20 years ago, it stands upon the original one-acre site where the first pioneers established the kibbutz and features indoor and outdoor exhibits of the early years of kibbutz life, as well as pioneering activities such as bread baking for children and youths. Its other attractions include an operable oil press, the oak train (a reconstruction of the Ottoman Turkish train that ran through the region at the beginning of the last century), an exhibit of tractors and agricultural machinery from the early 20th century and others. The Ecological Greenhouse is an educational center dealing with ecology and social commitment. Jewish and Arab youths participate in seminars and workshops devoted to peaceful co-existence, ecology, environment and scientific research. Hofi's Forge consists of a smithy, an exhibition hall and a school for blacksmiths founded over 20 years ago by Uri Hofi, a world acclaimed blacksmith-artisan. On the grounds of the kibbutz is a relief sculpture of the renowned sculptor Nathan Rapoport (not a kibbutz member), commemorating both the operations that brought so-called "illegal" Jewish immigrants to the Land of Israel and the participation of Ein Shemer members in those operations. Another notable monument is one by sculptor Rudlinger (member of Kibbutz HaZore'a), commemorating two paratroopers, Kibbutz Ein Shemer members, who were killed in the Six-Day War in 1967. - Donald Sanford, American-Israeli Olympic sprinter

English coffeehouses in the 17th and 18th centuries English coffeehouses, in the 17th and 18th centuries, were public social places where people would meet for conversation and commerce while drinking coffee. For the price of a penny, customers purchased a cup of coffee and admission. Travellers introduced coffee as a beverage to England during the mid-17th century; previously it had been consumed mainly for its supposed medicinal properties. Coffeehouses also served tea and chocolate. The historian Brian Cowan describes English coffeehouses as "places where people gathered to drink coffee, learn the news of the day, and perhaps to meet with other local residents and discuss matters of mutual concern." The absence of alcohol created an atmosphere in which it was possible to engage in more serious conversation than in an alehouse. Coffeehouses also played an important role in the development of financial markets and newspapers. Topics discussed included politics and political scandals, daily gossip, fashion, current events, and debates surrounding philosophy and the natural sciences. Historians often associate English coffeehouses, during the 17th and 18th centuries, with the intellectual and cultural history of the Age of Enlightenment: they were an alternate sphere, supplementary to the university. Political groups frequently used coffeehouses as meeting places. European discovery of coffee Europeans first learned about coffee consumption and practise through accounts of exotic travels to "oriental" empires of Asia. According to Ellis, travellers accounted for how men would consume an intoxicating liquor, "black in colour and made by infusing the powdered berry of a plant that flourished in Arabia[clarification needed]." Native men consumed this liquid "all day long and far into the night, with no apparent desire for sleep but with mind and body continuously alert, men talked and argued, finding in the hot black liquor a curious stimulus quite unlike that produced by fermented juice of grape." Cowan explains how European perceptions of the initial foreign consumption of coffee was internalised and transformed to mirror European traditions through their acquisition of coffee and its transfusion into popular culture. As such, through Cowan's evaluation of the English virtuosi's utilitarian project for the advancement of learning involving experiments with coffee, this phenomenon is well explained. Sir Francis Bacon was an important English virtuoso whose vision was to advance human knowledge through the collection and classification of the natural world in order to understand its properties. His work with coffee inspired further research into its medicinal properties. Experiments with coffee led to supposed "cures" for ailments such as "Head-Melancholy", gout, scurvy, smallpox and excessive drunkenness. Adversely, there were those who were cautious of the properties of coffee, fearing they had more unfavourable effects than positive ones. Experimentalists put forth speculations surrounding coffee's consumption. These experimentalists feared that excessive coffee consumption could result in languor, paralysis, heart conditions and trembling limbs, as well as low spiritedness and nervous disorders. Early Oxford coffeehouses During the mid-17th century, coffee was no longer viewed solely as a medicinal plant. Oxford, possessing the unique combination of exotic scholarship interests and a vibrant experimental community, was the first English city to establish a coffeehouse. A Jewish entrepreneur named Jacob established the first English coffee house in 1650, which he named the Angel. According to Cowan, Oxford was seen as an important fixture for the creation of a distinctive coffeehouse culture throughout the 1650s. The Queen's Lane Coffee House in Oxford, still in existence, was established in 1654. The first coffeehouses established in Oxford were known as penny universities, as they offered an alternative form of learning to structural academic learning, while still being frequented by the English virtuosi who actively pursued advances in human knowledge. The coffeehouses would charge a penny admission, which would include access to newspapers and conversation. Reporters called "runners" went around to the coffeehouses announcing the latest news. This environment attracted an eclectic group of people who met and mingled with each other. In a society that placed such a high importance on class and economic status, the coffeehouses were unique because the patrons were people from all levels of society. Anyone who had a penny could come inside. Students from the universities also frequented the coffeehouses, sometimes even spending more time at the shops than at school. Cowan states: "The coffeehouse was a place for like-minded scholars to congregate, to read, as well as learn from and to debate with each other, but was emphatically not a university institution, and the discourse there was of a far different order than any university tutorial." Despite later coffeehouses being far more inclusive, early Oxford coffeehouses had an air of exclusivity, catering to the virtuosi. Early Oxford coffeehouse virtuosi included Christopher Wren, Peter Pett, Thomas Millington, Timothy Baldwin, and John Lampshire, to name a few. The memoirs of Anthony Wood and John Evelyn provide evidence of the nature of early Oxford coffeehouses. The early Oxford coffeehouses also helped establish the tone for future coffeehouses in England, as they would differ from other English social institutions such as alehouses and taverns. "The coffeehouse was a place for "virtuosi" and "wits", rather than for the plebes or roués who were commonly portrayed as typical patrons of the alcoholic drinking houses. Ellis concludes, "(Oxford's coffeehouses') power lay in the fact that they were in daily touch with the people. Their purpose was something more than to provide a meeting-place for social intercourse and gossip; there was serious and sober discussion on all matters of common interest." Early London coffeehouses The Oxford-style coffeehouses, which acted as a centre for social intercourse, gossip, and scholastic interest, spread quickly to London, where English coffeehouses became popularised and embedded within the English popular and political culture. Pasqua Rosée, the Greek servant of a Levant Company merchant named Daniel Edwards, established the first London coffeehouse in 1652. London's second coffeehouse was named the Temple Bar, established by James Farr in 1656. Initially, there was little evidence to suggest that London coffeehouses were popular and largely frequented, due to the nature of the unwelcome competition felt by other London businesses. When Harrington's Rota Club began to meet in another established London coffeehouse known as the Turk's Head, to debate "matters of politics and philosophy", English coffeehouse popularity began to rise. This club was also a "free and open academy unto all comers" whose raison d'être was the art of debate, characterised as "contentious but civil, learned but not didactic." According to Cowan, despite the Rota's banishment after the Restoration of the monarchy, the discursive framework they established while meeting in coffeehouses set the tone for coffeehouse conversation throughout the rest of the 17th century. English coffeehouses had a particular character during their height in popularity, spanning between 1660, after the Restoration of the monarchy, till their decline towards the end of the 18th century. Coffeehouses soon became the "town's latest novelty." A relaxed atmosphere, their relative cheapness and frequency contributed to coffeehouse sociability and their rise in demand. Despite two major setbacks faced by the coffeehouses during their height in popularity, the outbreak of the plague of 1665 and the Great Fire of London that followed in 1666, the coffeehouse popularity did not wane. Ellis explains: "Londoners could not be entirely subdued and there were still some who climbed the narrow stairs to their favourite coffeehouses although no longer prepared to converse freely with strangers. Before entering they looked quite around the room, and would not approach even close acquaintances without first inquiring the health of the family at home and receiving assurances of their well-being." English coffeehouses acted as public houses in which all were welcome, having paid the price of a penny for a cup of coffee. Ellis accounts for the wide demographic of men present in a typical coffeehouse in the post-restoration period: "Like Noah's ark, every kind of creature in every walk of life (frequented coffeehouses). They included a town wit, a grave citizen, a worthy lawyer, a worship justice, a reverend nonconformist, and a voluble sailor." Some historians even claimed that these institutions acted as democratic bodies due to their inclusive nature: "Whether a man was dressed in a ragged coat and found himself seated between a belted earl and a gaitered bishop it made no difference; moreover he was able to engage them in conversation and know that he would be answered civilly." Coffeehouse conversation was supposed to conform to a particular manner. The language of polite and civil conversation was considered to be essential to the conduct of coffeehouse debate and conversation. There is dispute among historians as to the main role that civility played in polite conversation in coffeehouse conversation and debate. Klein argues the importance of the portrayal of utmost civility in coffeehouse conversation to the public was imperative for the survival of coffeehouse popularity throughout the period of restoration-era anxieties. Cowan applies the term "civility" to coffeehouses in the sense of "a peculiarly urban brand of social interaction which valued sober and reasoned debate on matters of great import, be they scientific, aesthetic, or political." He argues that the underlying rules and procedures which have enabled coffeehouses to "keep undesirable out". These include established rules and procedures as well as conventions outlined by clubs when frequenting coffeehouses, such as Harrington's Rota Club. Cowan argues that these "rules" have had a great impact on coffeehouse sociability. Mackie argues that Addison and Steele's popularised periodicals, The Tatler and The Spectator, infused politeness into English coffeehouse conversation, as their explicit purpose lay in the reformation of English manners and morals. Others still contest the holistic presence of polite civility within coffeehouse conversation. Helen Berry uses the example of Elizabeth Adkins, better known as Moll King, coffeehouse slang known as "flash" to counter the axiom of polite culture within coffeehouse culture. Ellis explains that because Puritanism influenced English coffeehouse behaviorisms, intoxicants were forbidden, allowing for respectable sober conversation. He offers an example of one coffeehouse patron who, upon seeking ale within a coffeehouse, was asked to leave and visit a nearby tavern. Various coffeehouses catered to diverse groups of individuals who focused on specific topics of discussion. The variety of topics and groups to which the coffeehouses catered to offers insight into the non-homogeneous nature of English society during the period in which coffeehouses rose to their peak in popularity. These different coffeehouse characters are evident when evaluating specific coffeehouses in detail during the period. After the Restoration, coffeehouses known as penny universities catered to a range of gentlemanly arts and acted as an alternate centre of academic learning. These included lessons in French, Italian or Latin, dancing, fencing, poetry, mathematics and astronomy. Other coffeehouses acted as a centre for social gathering for less learned men. Helen Berry evaluates one coffeehouse, known as Moll King's coffeehouse, which is depicted to be frequented by lowlifes and drunkards as well as "an unusual wide social mix of male customers, from courtiers to Covent Garden market traders and pimps." It was also frequently associated with prostitution. Customers also habitually engaged in a type of conversation known as "flash", a derivative of criminal speak. Moll King's coffeehouse was used as a case study for Berry to prove that polite conversation was not always used within a coffeehouse setting. Other groups frequented other coffeehouses for various reasons. For example, Child's coffeehouse, "near the Physician's Warwick Lane and St. Paul's church yard", was frequented by the clergy and by doctors." According to the first posted "Rules and Orders of the Coffee House" illustrated and printed in 1674 as a coffee broadside, equality was supposed to have prevailed amongst all men in these establishments, and "no man of any station need give his place to a finer man". Historians confirm that a diverse demographic of customers frequented English coffeehouses, and social status was somewhat ignored, as one could participate in conversation regardless of class, rank, or political leaning. If one should swear, they would have to forfeit a twelve-pence. If a quarrel broke out, the instigator would have to purchase the offended a cup of coffee. The topic of "sacred things" was barred from coffeehouses, and rules existed against speaking poorly of the state as well as religious scriptures. The rules forbade games of chance, such as cards and dice, as well. However, In reality, there were no regulations or rules governing the coffee-houses. [This] satire ironises the very idea of regulating their behaviour. In the 17th century, stockbrokers also gathered and traded in coffee houses, notably Jonathan's Coffee House, because they were not allowed in the Royal Exchange due to their rude manners. Print news culture The English coffeehouse also acted as a primary centre of communication for news. Historians strongly associate English coffeehouses with print and scribal publications, as they were important venues for the reading and distribution of such materials, as well as the gathering of important news information. Most coffeehouses provided pamphlets and newspapers, as the price of admission covered their costs. Patrons perused reading material at their leisure. Coffeehouses became increasingly associated with news culture, as news became available in a variety of forms throughout coffeehouses. These forms include: "Print, both licensed and unlicensed; manuscripts; aloud, as gossip, hearsay, and word of mouth." Runners also went round to different coffeehouses* reporting the latest current events*. Circulation of bulletins announcing sales, sailings, and auctions was also common in English coffeehouses. Richard Steele and Joseph Addison's news publications, The Spectator and the Tatler, were considered the most influential venue of print news that circulated in English coffeehouses. These journals were likely the most widely distributed sources of news and gossip within coffeehouses throughout the early half of the 18th century. Addison and Steele explicitly worked to reform the manners and morals of English society, accomplished through a veiled anecdotal critique of English society. As these anecdotal stories held underlying, rather than explicit, social critiques, "readers were persuaded, not coerced, into freely electing these standards of taste and behaviour as their own." Addison and Steele relied on coffeehouses for their source of news and gossip as well as their clientele, and then spread their news culture back into the coffeehouses as they relied on coffeehouses for their distribution. According to Bramah, the good standing of the press during the days in which Addison and Steele distributed The Tatler and The Spectator in English coffeehouses can be directly attributed to the popularity of the coffeehouse. There is contention among historians as to the extent to which English coffeehouses contributed to the public sphere of the age of Enlightenment. There is no simple and uniform way to describe the Age of Enlightenment; however, historians generally agree that during this period, reason became a substitute for other forms of authority that had previously governed human action, such as religion, superstition, or customs of arbitrary authority. In his analysis of the Enlightenment, Jürgen Habermas argues that the age of Enlightenment had seen the creation of a bourgeois public sphere for the discussion and transformations of opinions. According to Habermas, this 'public realm' "is a space where men could escape from their roles as subjects, and gain autonomy in the exercise and exchange of their own opinions and ideas." Consequently, there is also no simple and uniform 'public sphere', as it can encompass different spheres within, such as an intellectual of political public sphere of the age of Enlightenment. In regard to English coffeehouses, there is contention among historians as to the extent to which coffeehouses should be considered within the public sphere of the Enlightenment. Dorinda Outram places English coffeehouses within an intellectual public sphere, focusing on the transfusion of enlightened ideas. She justifies her placement of English coffeehouses within an 'intellectual public sphere' by naming them "commercial operations, open to all who could pay and thus provided ways in which many different social strata could be exposed to the same ideas." She also argues that enlightened ideas were transfused through print culture, a culture that became open to larger number of individuals after the 'reading revolution' at the end of the 18th century. According to Outram, as English coffeehouses offered various forms of print items, such as newspapers, journals and some of the latest books, they are to be considered within the public sphere of the Enlightenment. Historian James Van Horn Melton offers another perspective and places English coffeehouses within a more political public sphere of the Enlightenment. According to Melton, English coffeehouses were "born in an age of revolution, restoration, and bitter party rivalries. (They) provided public space at a time when political action and debate had begun to spill beyond the institutions that had traditionally contained them." He uses the fact that Harrington's "arch republican" Rota club met within an early London coffeehouse to discuss political issues as evidence that English coffeehouses were depicted as centres of "religious and political dissent." He also offers evidence that different political groups used the popularity of coffeehouses for their own political ends: Puritans encouraged coffeehouse popularity because proprietors forbade the consumption of alcohol within their establishment, whereas royalist critics associated coffeehouses with incessant and unwarranted political talk by common subjects. Historians disagree on the role and participation of women within the English coffeehouse. Bramah states that women were forbidden from partaking in coffeehouse activity as customers. Cowan, on the other hand, explains that while coffeehouses were free and open to all subjects despite class, gender, or merit, conversation revolved around male-centred issues such as politics, business and cultural criticism, which were not supposed to concern women and thus their participation within coffeehouses was unwelcomed. Historians depict coffeehouses as a gentlemanly sphere where men could partake in conversation without associating with women; coffeehouses were consequently not considered a place for a lady who wished to preserve her respectability. As such, complaints against the coffeehouse were commonly vocalised by women. Women used subtle arguments against coffeehouse frequenting, as well as coffee consumption, outlined in "The Women's Petition Against Coffee." They protested against the consumption of coffee arguing that it made men sterile and impotent and stated that it contributed to the nation's failing birth rate. According to the petition, coffee made men "as unfruitful as the sandy deserts, from where that unhappy berry is said to be brought." Women also raised protest against the coffeehouse itself as it "provided in times of domestic crisis when a husband should have been attending to his duties at home." Cowan cites a handful of instances in which women were allowed to frequent English coffeehouses: When partaking in business ventures, in Bath, where female sociability was more readily accepted, in gambling/coffeehouses, and while auctions were held within coffeehouses, as a woman acted in the service of her household. Historians have accounted for female involvement in the male public sphere of the coffeehouse by evaluating female news hawkers who enter temporarily within a male-dominated coffeehouse. Paula McDowell has argued that these women "were anything but the passive distributors of other people's political ideas." In addition, as McDowell's study shows, female hawkers "shap[ed] the modes and forms of political discourse through their understanding of their customer's desires for news and print ephemera." Nonetheless, McDowell and Cowan agree that although women workers may have been physically within the male public sphere of the coffeehouse, their rank and gender prevented them from fully participating within the sphere. The presence of women within coffeehouses in general did not mean that they participated equally in the public sphere of coffeehouses. Cowan points to female proprietors of coffeehouses, known as "coffee-women", as a pertinent example of women's presence in, while not necessarily participating in, the public realm of coffeehouses. They acted as proprietors of the establishment as well as coffee servers, while not necessarily taking part in coffeehouse conversation. Famous female coffeehouse proprietors are Anne Rochford and Moll King, who subsequently became publicly satirised figures. Towards the end of the 18th century, coffeehouses had almost completely disappeared from the popular social scene in England. Historians offer a wide range of reasons for the decline of English coffeehouses. Ellis argues that coffeehouse patrons' folly through business endeavours, the evolution of the club and the government's colonial policy acted as the main contributors to the decline of the English coffeehouse. Coffeehouse proprietors worked to gain monopoly over news culture and to establish a coffeehouse newspaper as the sole form of print news available. Met with incessant ridicule and criticism, the proposal discredited coffee-men's social standing. Ellis explains: "Ridicule and derision killed the coffee-men's proposal but it is significant that, from that date, their influence, status and authority began to wane. In short, coffee-men had made a tactical blunder and had overreached themselves." The rise of the exclusive club also contributed to the decline in popularity of English coffeehouses. Bramah explains how the coffeehouse rules that had made coffeehouses once accessible meeting places for all sections of society, fell into disuse. "Snobbery reared its head, particularly amongst the intelligentsia, who felt that their special genius entitled them to protection from the common herd. Strangers were no longer welcome." For example, some coffeehouses began charging more than the customary penny to preserve frequent attendance of the higher standing clientele they served. Literary and political clubs rose in popularity, as "the frivolities of coffee-drinking were lost in more serious discussion." With a new increased demand for tea, the government also had a hand in the decline of the English coffeehouse in the 18th century. The British East India Company, at the time, had a greater interest in the tea trade than the coffee trade, as competition for coffee had heightened internationally with the expansion of coffeehouses throughout the rest of Europe. Government policy fostered trade with India and China, and, according to Ellis, the government offered encouragements to anything that would stimulate demand for tea. Tea had become fashionable at court, and tea houses, which drew their clientele from both sexes, began to grow in popularity. The growing popularity of tea is explained by the ease with which it is prepared. "To brew tea, all that is needed is to add boiling water; coffee, in contrast, required roasting, grinding and brewing." Ellis offers evidence that tea consumption rose in English society, from 800,000 lb (360,000 kg) per annum in 1710 to 100,000,000 lb (45,000,000 kg) per annum in 1721. In regards to the decline in coffee culture, Ellis concludes: "They had served their purpose and were no longer needed as meeting-places for political or literary criticism and debate. They had seen the nation pass through one of its greatest periods of trial and tribulation; had fought and won the battle age of profligacy; and had given us a standard of prose-writing and literary criticism unequalled before or since." - Cowan, 2005. p 81 - Cowan, 2005. p 79 - Cowan, 2005. p 17 - Ellis, 1956. p 1 - Ellis, 1956. p 2 - Cowan, 2005. p 18-19 - Cowan, 2005. p 20 - Ellis, 1956. p 10 - Ellis, 1956. p 13 - Ellis, 1956. p 15 - Ellis, 1956. p 16 - Drummond, J.C.; Wilbraham, Anne (1957). The Englishman's food: a history of five centuries of English diet. (Rev. ed.). London: Cape. p. 116. ISBN 978-0224601689. - This source cites Misson; citation needed for original statement. - Cowan, 2005. p 90 - William Harrison Ukers (1935). All about Coffee. Library of Alexandria. pp. 69–70. - J. Pelzer. (1 December 2003). "The English Coffee Houses". Waes Hael Poetry & Tobacco Club. Archived from the original on June 19, 2006. - Boulton, William B. The Amusements of Old London. 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Front Cover - Ellis, M., The Coffee-House , Hatchette, UK, Ch. 3. - Lillywhite, 1963. p 330 - Cowan, 2005. p 87 - The English Coffee Houses (web.archive.org 2003-02-13) - History of Coffee - Penny Universities: History's Colourful Coffee Houses - Modern History Sourcebook: The First English Coffee-Houses, c. 1670-1675 - The East India Company and Coffee - The Coffeehouses of London - Coffee in Seventeenth Century England - Mackie, 1998. p 5 - Bramah, 1972. p 48 - Outram, 1995. p 3 - Outram, 1995. p 11 - Outram, 1995. p 15 - Outram, 1995. p 19 - Outram, 1995. p 20 - Van Horn Melton, 2001. p 241 - Van Horn Melton, 2001. p 242 - Bramah, 1972. p 47 - Cowan, 2001. p 141 - Cowan, 2005. p 246 - Bramah, 1972. p 46 - Cowan, 2005. p 248 - Cowan, 2005. p 249 - McDowell, 1998. p.17 - Cowan, 2005. p 251 - Cowan, 2001. p 128 - Ellis, 1956. p 225 - Ellis, 1956. p 226 - Bramah, 1972. p 49 - Ellis, 1956. p 238 - Bramah, 1972. p 50 - Ellis, 1956. p 239 - Berry, Helen. 2001. "Rethinking Politeness in Eighteenth-Century England: Moll King's Coffee House and the significance of 'Flash Talk': The Alexander Prize Lecture." Transactions of the Royal Historical Society. 6th Ser., Vol. 11: 65–81. - Bramah, Edward. 1972. Tea and Coffee. A Modern View of Three Hundred Years of Tradition. Tiptree, Essex: Hutchinson & Co, Ltd. - Cowan, Brian William. 2005. The Social Life of Coffee: The Emergence of the British Coffeehouse. New Haven: Yale University Press. - Cowan, Brian William. 2001. "What Was Masculine about the Public Sphere? Gender and the Coffeehouse Milieu in Post-Restoration England." History Workshop Journal. No. 51: 127–157. - Ellis, Aytoun. 1956. The Penny Universities; A History of the Coffee-houses. London: Secker & Warburg. - Klein, Lawrence. E. 1996. "Coffeehouse Civility, 1660–1714: An Aspect of Post-Courtly Culture in England." The Huntington Library Quarterly. Vol. 59, No. 1: 30–51. - Lillywhite, Bryant. 1963. London Coffeehouses. A Reference Book of Coffee Houses of the Seventeenth, Eighteenth and Nineteenth Centuries. London: George Allen and Unwin, Ltd. - Mackie, Erin, ed. No Date. The commerce of everyday life: selections from The Tatler and The Spectator. Boston: Bedford cultural editions. - McDowell, Paula. 1998. The Women of Grub Street: Press, Politics, and Gender in the London Literary Marketplace, 1678-1730. Oxford: Clarendon Press. - Outram, Dorinda. 1995. The Enlightenment. Cambridge: Cambridge University Press. - Van Horne Melton, James. 2001. The Rise of the Public in Enlightenment Europe. Cambridge: Cambridge University Press.

Anish Kapoor pledges $1 million to Syrian refugeesMonday, February 20, 2017 New Delhi, Feb. 12 -- UK-based artist Anish Kapoor, who was named the 2017 Genesis Prize Laureate earlier this month, has pledged to give away the $1 million award to the humanitarian crisis in Syrian. The 62-year old artist, who was born in Mumbai to a Jewish Bhagdadi mother and Hindu father, has been vocal in his support of Syrian refugees. According to the Genesis Foundation, Kapoor will use his $1 million award to help alleviate the refugee crisis. In a statement, reported by the Guardian, Kapoor said, "I am an artist, not a politician, and I feel I must speak out against indifference for the suffering of others. There are over 60 million refugees in the world today - whatever the geography of displacement, the refugee crisis is right here on our doorstep." He added, "I believe that in the current political climate the world over, it is more important than ever that we continue to stand against the abhorrent government policies that are an offence against our ethics and the very tenets of what it means to be human. As Jews, we must question whether this reality is closer to home than we might like, and we must condemn the exclusionist policies and politics of the government that claims to represent us." The Foundation said that it is now a tradition for the Genesis Prize Laureates to direct the $1 million award, as well as matching funds contributed by other philanthropists, to causes they feel passionate about. The laureates also commit to yearlong engagement initiatives developed jointly with the Genesis Prize Foundation. Further details of Kapoor's "re-gifting" are promised in June. From visiting children at the Za'atari refugee camp in Jordon on the invitation of Unicef, in 2014, to talk to children about art and marching in solidarity with refugees crossing Europe in 2015, Kapoor's engagement with the crisis is well known. He donated a 50.5cm x 66cm gouache on paper work for a 2014 Unicef auction, along with other well-known artists such as Olafur Eliasson, Martin Creed and Dan Rees. According to the UN human rights commission, over 4 million people have fled Syria since 2011 to Lebanon, Jordan, Iraq and a few European states. The Genesis Foundation annually honours individuals who have attained excellence in their chosen profession and displayed dedication to the Jewish community and/or the State of Israel. Kapoor created the Holocaust Memorial for the Liberal Jewish Synagogue in London and the 70 candles for Holocaust Memorial Day in Britain in 2015, commemorating 70th anniversary of the liberation of Auschwitz, the Nazi concentration camp in Poland.

Berlin (Jul. 19) (Jewish Telegraphic Agency) An appeal for a fund to repair the damage caused by the Palestine earthquake to the Hebrew University buildings was made by Dr. Alfred Klee, leader of German Zionists, at the first meeting of the Berlin Kehiliah Council held yesterday. The session attracted wide attention due to the fact that it was for the first time that Jewish women representatives participated in it, as a result of the last election. The appeal in behalf of the University was supported by Dr. Wolff, leader of the Liberal German Jews.

I woke up on Australia Day to my partner Gregory telling me that Miriam Margolyes has become an Australian Citizen and that she had been photographed with Prime Minister Julia Gillard. Nice one. It’s not everyday that an outspoken (Jewish) lesbian marriage equality advocate is photographed with Julia Gillard, both sharing a moment of pure glee. Miriam Margolyes is not one to mince her words, and has made it evidently clear that she believes Gillard needs to change her position to support marriage equality. (“One-woman show with great expectations“; SMH Feb 1 2012) Miriam Margolyes wants a word with Julia Gillard – although a word is not all the forthright British actor might deliver if she encounters the Prime Minister. ”I love Julia Gillard, she’s great fun, but I believe she is not in favour of gay marriage,” Margolyes says. ”She should be smacked.” (“A woman not afraid to say her piece“; The Age Feb 25, 2012) FORTHRIGHT British actress Miriam Margolyes – a ”socialist, lesbian, Jew” – is on a roll about gay marriage and her crisp English diction reaches a crescendo. ”People just get their knickers in a twist about this. Everybody should just grow up. If somebody you don’t know wants to get married, what the hell does it have to do with you?” she says. ”I don’t want to ape a straight relationship,” says Margolyes, who has been with her Australian partner for more than 40 years. ”The only reason I’d get married is to get some presents. I want some Le Creuset sets. Not that I cook.’ (“Barry Humphries joins Q&A“; Q&A May 28, 2012) MIRIAM MARGOLYES: What about President Obama, who has come out in favour of gay marriage? TONY JONES: Dragged into the open by his vice president? MIRIAM MARGOLYES: Is that how it was? TONY JONES: Pretty much. BARRY HUMPHRIES: Afraid so. MIRIAM MARGOLYES: Well, I wonder will it cost him in the election in America and would it here, for example? No, I don’t think it would here because Australians are sensible. In England, where they’re frightfully stupid, over 70% are against gay marriage in England. I, as it happens, since nobody’s asked, I don’t want to get married to my partner of 43 years but some people do and, you know, let them. It’s another question, of course. I realise that. So how about it, Julia? Go have a chat with Miriam and sort out her right to get married (and mine too), here in Australia, under Australian law, in case she ever decides she wants to tie the knot. It won’t cost you the election and it might even help you win it, because love always wins over hate. Michael Danby is the Federal MP for Melbourne Ports, an electorate that has sizeable Jewish and gay populations. He has taken a swing at ABC’s Q&A for hosting a show with Israeli content on the Jewish New Year, at a time when many in the Jewish community chose not to watch television due to religious observance. Tony Jones, the host of Q&A, explained to that segment of Australia’s population that Q&A focusing half of its program on Monday night on Israel was because he could not get his guest Mr Pappe other than that night. Irving Wallach did a brave job on the program. But I question Mr Jones; the ABC managing director, Mark Scott; and indeed the new chairman, Jim Spigelman. This was a studied insult. Having an academically undistinguished extremist on Rosh Hashana is like having someone from Hizb ut-Tahrir advocate the abolition of Christianity and Australia on Christmas Eve. At the same time Danby is a member of a political party that is led by the Prime Minister of Australia, Julia Gillard, who believes gay people should not have equal rights before the law. He also has colleagues, including the leader, who actively voted against the rights of gay people this week. Conveniently, Danby was absent during the vote. I have yet to see a single word of support from Michael Danby for marriage equality, despite him being apparently supportive of it. Further, I have yet to see a statement showing Michael Danby’s outrage at the lack of support from his political colleagues for voting against their party platform. Michael Danby. Put up or shut up, but don’t have it both ways. Today it came to my attention that Prime Minister Julia Gillard is appearing as keynote speaker at the 2012 Australian Christian Lobby National Conference. It also came to my attention that an aligned radical Australian Christian organisation is claiming that “gays reproduce by molesting kids”. It’s inexcusable for the leader of the nation to remotely associate herself with any organisation that espouses such hateful views Julia, its time to leave the house. Today in the office two of my colleagues embarked on a conversation about the news around Margaret Court that was dominating the Australian Open. Both of these colleagues are heterosexual, married men in their late forties / early fifties, both with a reasonably firm grip on reality and both people who would speak up against intolerance and discrimination. In fact one, of South African Indian background, lived through the oppression of the Apartheid regime. The conversation started off by my South African colleague asking the other what the deal was with Margaret Court and the rainbow flag protests that were being reported in the news. My other colleague confidently said: They need to pull her name off that stadium. There’s no room for that sort of bigotry in a country like this. I was sitting next to my colleague when he said this. He’s not one to mince his words, and to hear this profoundly frank statement made me exceptionally proud to know him. I posted the comment on Facebook (directly and via Twitter) as soon as what he had said sank in. In the subsequent 10 hours well over thirty people have ‘liked’ my colleague’s comment, shared it once and reposted it once. It has also attracted a range of supportive comments. Clearly it has struck a chord. I have to agree with my colleague. There is absolutely no room for this sort of bigotry in Australia. Increasingly the wider population is standing up to the hatred of homosexuality that has pervaded our society since the nation was founded. It is incumbent on the leaders of our society, our governments, to fight the hatred and bigotry that same-sex attracted people face. It has to come from the very top, from the office of the Prime Minister. Sadly Prime Minister Gillard has, to date, shown herself to be completely lacking in the necessary skills to counter this hatred. Maybe she’ll discover them in time to make a difference during her ‘leadership’ but I won’t be holding my breath. In the meantime I sit comfortable knowing that even if the leader of the nation has sold out to the homophobic right, there is an increasing number of heterosexual citizens who are prepared to stand up to the bigotry and hatred that their same-sex attracted compatriots are having to face. Thank you to my colleague, and to every other heterosexual supporter fighting for our equality, our rights and our dignity. Just like a fairy-tale, once upon a time (in 1984) Australia’s Prime Minister, Julia Gillard, said she’d fight for homosexual rights. But with the power of the big job going to her head, she decided equality for gays was a bad, bad thing, and changed her tune. Perhaps she’d even forgotten about the old days, the idealistic, head-rushing days of her student youth. Will there be a happily ever after in this fairy tale? Research confirms that Julia Gillard, Tony Abbott, Bob Katter, Jim Wallace, Jeff Kennett, George Pell and Peter Jensen are among the leading causes of Homophobia in Australia today. These individuals supported by organisations such as the ALP, the Coalition, the Australian Christian Hate Lobby, the Catholic Church and the Anglican Church are actively working to increase homophobia in Australia today.

12 At once the Spirit drove him out into the desert, 13 and he remained in the desert for forty days, tempted by Satan. He was among wild beasts, and the angels ministered to him. 14 After John had been arrested, Jesus came to Galilee proclaiming the gospel of God: 15 “This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.” Context. The gospel text that is chosen for this first week in Lent, Year B, is odd in that it “straddles” a divided between the prologue (1:1-13) and the beginning of the Galilean ministry (1:16 and following). The motif of the wilderness dominates the prologue with the voice of one crying out in the desert (v.3) introducing John the Baptist whose arrest is simply noted in v.14 – yet the connection to the Hebrew prophets has been set. In accordance with that prophetic word, Jesus appears in the wilderness of Judea, summoned by the call of the Baptist. His baptism and sojourn there constitute his first public acts and provide the foundation for his subsequent ministry in Galilee. Our gospel text lies between the ministry of John the Baptist and Jesus’ Galilean ministry. Its opening scene finds Jesus in the wilderness. The Marcan version of the temptation in the desert is much shorter than Matthew’s or Luke’s. Its short length serves to make its significance more direct. The Spirit leads Jesus into the desert. Tempted and tested there by Satan for forty days, as the people of Israel were tested before him, Jesus is protected by God via angels. The text simply states that Jesus withstood the test and is ready for his service to God and humanity. With John’s arrest (v. 14), Jesus’ work begins. Mark’s “gospel of Jesus Christ, the Son of God” began at v.1. Now the “gospel of God” begins, as Jesus’ first words are heard: “This is the time of fulfillment” (v. 15). There are also a number of Old Testament scriptures which provide the context to this very short Markan passage: “in the desert for forty days.” There are a group of scholars that prefer the more narrow reference to the expression “forty days” rather than the broader numerological reference to “forty.” They argue that Jesus stays in the wilderness for forty days, a fixed time of symbolic significance. The reference to the forty days recalls Moses’ stay on Mount Sinai and Elijah’s wandering through the wilderness to Mount Horeb – both times of personal testing. In their case the time of the forty days concentrates into one crucial period the innermost quality of their mission. Moses and Elijah are men of the wilderness, both prior to this period as well as after it. So too with Jesus – the 40 days is the wilderness experience and serves to mark the milieu of Jesus’ earthly ministry. And of course, others would argue that the more foundational texts are those that describe the testing of Israel via the 40 years of the Exodus. There are merits to both arguments. One of the pitfalls of reading this account in Mark, it that we are familiar with all the details of the time of temptation from Matthew and Luke. Those are accounts that are filled with details of fasting, the appearance of Satan, more robust descriptions of the details of the encounter. With more details we are draw more to emphasizing an extended period of time in the desert. Perhaps of interest is that Matthew and Luke leave no trace of the presence of the “wild beasts.” It is the presence of the “wild beasts” that gives advent to another understanding of the Markan passage that minimizes the importance of the 40-day period, but, rather, sees a reversing of the original Fall. In this understanding, Jesus becomes a type of anti-Adam, undoing what Adam’s sin had corrupted. This is not recent understanding, from early Christian times onward, interpreters have also seen the picture of Christ in the wilderness with the animals as a type of anti-Adam. “He was among wild beasts, and the angels ministered to him” is often taken as: “out there in the wilderness it wasn’t just Satan who posed dangers, but also the wild beasts.” But the text simply says that he was among them. After the fall, Adam was indeed threatened by the wild beasts, but this Jesus is the anti-Adam – Jesus can move among them. The enmity between humans and wild animals, which was a consequence of Adam’s fall, does not apply to Jesus. Jesus’ presence points to a reversal of the Adamic order of things, giving way to the new order of the Kingdom. The angels, it is argued, point to the Jewish legends of angels coming to take the dead body of Adam into the heavens. The allusions to the Adam story demonstrates what would have been the case for humanity if Adam had not sinned. Add in the reference to Israel’s wilderness experience, the net effect is a passing reference to a wilderness transformed in the new exodus of Jesus. A wilderness transformed into paradise was part of the hope for salvation depicted in Isaiah (Isa 11:6–9; 32:14–20; 65:25). Unlike the Matthean and Lukan versions of the wilderness time, which emphasizes the conflict between Jesus and Satan, Mark’s tradition uses the reference to the animals and ministering angels to highlight the specific characteristics of the new exodus with new Adam and new Moses.

Tom And Jerry are among the last animals living in Storybook Town, a fairy tale-inspired theme park “where dreams come true, if you believe.” You May Also Like The Struggle for Time and Space Begins Again…! The legendary Arceus. Long ago Arceus granted a fragment of its awesome power as the Jewel of Life to help Michina in the town’s hour of need only to be betrayed when it was time for that power to be returned. After so many years Arceus is about to return to reclaim its power – enraged vengeful and seemingly unstoppable. Not even the combined might of Dialga, Palkia and Giratina can stop Arceus from devastating all existence across multiple dimensions. But Ash and his companions joining forces with their new friend Sheena, may have discovered the only way to redeem that ancient betrayal. Their journey will be both dangerous and uncertain: even if Ash and his friends can set an old wrong right again will there be time to return the Jewel of Life before Arceus destroys everything and everyone they’ve ever known? Fuelled by his restored faith in humanity and inspired by Superman’s selfless act, Bruce Wayne and Diana Prince assemble a team of metahumans consisting of Barry Allen, Arthur Curry and Victor Stone to face the catastrophic threat of Steppenwolf and the Parademons who are on the hunt for three Mother Boxes on Earth. Two friends are invited for a weekend to a luxury island with their boss. The boss gets shot and nobody seems to notice, except for the two friends. In order not to become suspects of murder they treat the body as a puppet and make people believe he’s still alive. The killer wants to do his job so when he is informed that the stiff is still alive he’s got to shoot him again, and again, and again. The Evil Dead meets Scream as an evil professor, through an ancient staff and a book of incantation, possesses the bodies of a group of fraterity and sorority pledges during a night of “hazing” activities in an abandoned mansion. When the students meet one grisly death after another, the survivors finally realize it’s the professor who is possessing their friends and killing them all off. Now none of them trust each other– is it their friends or puppets of the professor that they’re hanging with? Somone better figure it out quick… or none of them will make it through the hellish night of The Hazing! Doug, a dorky young mamma’s boy, who is about to get married to his beautiful bride, Callista, when he notices a change come over her. He catches her sneaking around at night and lying to him, and she’s begun to display flu-like symptoms. So naturally Doug thinks she caught a disease while cheating on him. In reality she has become possessed via an ancient stone and she’s been eating his friends and family without him knowing. An up-tight lawyer, Lenny Rubins, (Timothy Spall), has to put his dream retirement on hold when his ailing mother (Honor Blackman) emotionally blackmails him into reuniting his estranged children for a Jewish holiday. They may be peas from the same pod, but in Lenny’s eyes, his grown-up children are certainly not even from the same planet: a ruthless control-freak and hard-nosed capitalist, an outspoken, argumentative eco-warrior committed to the cause, an outer-worldly Buddhist Monk; and to cap it all, a bible bashing born-again Rabbi. While they might quarrel, fight, and perhaps even be starting a war in Africa, they are still family. It is going to take a whole lot of soul-searching and sacrifice for everyone to come together in this comic drama. Written by monterey media inc. When 19-year-old Adam agrees to do a day’s driving for his mum’s gangster boyfriend Peter, it takes him on a 24-hour journey into a nightmarish world of murder, sex trafficking and revenge, in the company of aging hit man Roy. Russ Richards is a TV weatherman and local celebrity on the verge of losing his shirt. Desperate to escape financial ruin, he schemes with Crystal the TV station’s lotto ball girl to rig the state lottery drawing. The numbers come up right, but everything else goes wrong as the plan starts to unravel and the game turns rough. One by one the archaeologists who discover the 4,000-year-old tomb of Princess Ananka are brutally murdered. Kharis, high priest in Egypt 40 centuries ago, has been brought to life by the power of the ancient gods and his sole purpose is to destroy those responsible for the desecration of the sacred tomb. But Isobel, wife of one of the explorers, resembles the beautiful princess, forcing the speechless and tormented monster to defy commands and abduct Isobel to an unknown fate.

A full letter can be read below: Dear Senator Barrasso M.D, I am contacting you in response to a letter to Secretary of State Michael R Pompeo dated the 5th August 2019 and signed by you and many of your colleagues. The subject of the letter is of particular interest to me as I am the first ever Polish born British Member of Parliament and Chairman of the All-Party Parliamentary Group for Poland. I am pleased that you raised the issue of Polish suffering in World War II, as this is a topic that is often overlooked. By 1945 an estimated 3 million Polish Jews and 1.9 million non-Jewish Polish citizens had been murdered. In addition, in Warsaw 72 per cent of buildings, and 90 per cent of the cultural history, was destroyed. In 1939, 38 per cent of all Poland’s wealth was stolen and some estimates have put the total cost of damage done to be as high as $1 trillion. The issue of war reparations is one that is personal to me given that my family suffered during the horrific events of World War II. Most notably my great uncle and his family hid a number of Jewish families on his farm from the German occupiers, unfortunately, they were discovered and their farm was surrounded. My great uncle returned to the farm and his neighbours warned him to stay away; he refused to leave his wife and daughter behind and instead went to the farm. Upon arriving, the Germans made him remove his officer’s boots, dig his own grave and then watch as they shot his 13-year-old daughter, then his wife before finally killing him. What is less known today is that, under Nazi occupation, Poland was the only country where you could receive the death penalty simply for helping a Jewish family. My great uncle and his family knew that and still they took the risk because they knew that it was the right thing to do. Given my family’s sacrifices, I feel passionately that all victims of World War II should be adequately compensated. To this end I would like to ask that you, and your colleagues, join my campaign to ask that Germany pay proper war reparations to Poland. This would allow us to right not one, but two historical wrongs by ensuring that Germany properly compensates Poland for the years of misery inflicted upon her and that victims of the Holocaust that are still alive can be properly reimbursed. Member of Parliament for Shrewsbury and Atcham

I have now read five books by Bart D. Ehrman about Jesus and The New Testament. This is rather strange considering I’m an atheist. The books were - Misquoting Jesus: The Story Behind Who Changed the Bible and Why (2005) - Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (And Why We Don’t Know About Them) (2009) - Forged: Writing in the Name of God—Why the Bible’s Authors Are Not Who We Think They Are (2011) - Did Jesus Exist?: The Historical Argument for Jesus of Nazareth (2012) - How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee (2014) The reason why I’m so fond of Ehrman’s books is he’s a historian writing about how Christianity came about and does not digress into theology. I study the origins of Christianity in the same way my friend Mike studies ancient Greek literature and philosophy. Ehrman works very hard to walk the razor’s edge seeking the academic truth of things, but in doing so, often offends the faithful. Most people in America who consider themselves Christians aren’t interested in the historical details of their faith—they believe because that is what they were taught growing up and never took the time to study The New Testament. If they did, they’d find it to be a black hole of endless scholarship. Ehrman is the James A. Gray Distinguished Professor of Religious Studies at the University of North Carolina and he says his classes are very popular with all kinds of people, and points out that his conclusions of historical scholarship are middle of the road, and most of what he teaches has been common knowledge for a long time in seminary schools. Readers are often shocked by what they read in Ehrman’s books but that’s because the ideas are new to the readers, and not to historians of Biblical scholarship. If what you know about Christianity and The New Testament is was what you learned in Sunday School you might find Ehrman’s books both fascinating and a challenge to your beliefs. Ehrman started out as a Evangelical himself, but after years of Bible study has become an agnostic. His books do not attack beliefs or believers. Ehrman is the kind of truth seeker that learned the ancient languages of The Bible so he could do his own translating, and got a doctorate from Princeton Theological Seminary. Ehrman moved from believing in The Bible to becoming obsessed with how The New Testament came about. He has written over twenty-five books on the subject, some for the general reader and others for academic scholars. We know very little about the actual man Jesus, but through the detective work of textual analysis, anthropology and historical studies of the times in which Jesus lived, Ehrman pieces out one view of Jesus that he claims is a pretty common view among Bible historians. This is best seen in Did Jesus Exist? Then Ehrman explains how the followers of Jesus made him into the God we know today in the book How Jesus Became God. Then his books Misquoting Jesus, Jesus, Interrupted and Forged explores how The New Testament and Christianity evolved in the first four hundred years after Jesus’ death. If you read these five books you’ll have a pretty good overview of the current historical studies on Jesus and The New Testament. Ehrman also has a number of entertaining courses at The Great Courses site. I read these five books in the order they were written and published, but I’d recommend reading them in a different order if you are new to Ehrman. They all cover the same big territory, but they each focus on threads of finer detail. Did Jesus Exist? I’d start with Did Jesus Exist? because Jesus is how everything got started in the first place. Ehrman finds the most objection to his books by fundamentalists who believe in the literal truth of The Bible, and strangely for this book, by atheists and agnostics who wish to disprove the existence of Jesus. There is a growing population of humanists who wish to turn Jesus into a myth, and Ehrman’s historical work undermines their beliefs too. Basically, Ehrman walks a middle ground between the fervor of belief and disbelief. I wish the conclusion to this book was available online so I could link to it. Ehrman explains how he attended a meeting of the American Humanists Association to receive their Religious Liberty Award and was surprised to find the non-believers spending so much time talking about religion. He was also shocked that many of these scientific minded people have thoroughly embraced books by writers who claim Jesus is a myth. It disturbs Ehrman because he knows the pseudo-scholarship approach to proving Jesus is a myth has as much academic validity as Creationism and Intelligent Design and these proclaimed embracers of science don’t seem to know that. Ehrman in his book Did Jesus Exist? has to attack ideas many of his most popular fans cherish. Ehrman’s books clearly disproves the fundamentalist view of the literal interpretation of The Bible, which agnostics and atheists love, but his scholarship also finds consistent evidence that a man named Jesus did exist. So, in one book Ehrman undermines the faithful and the unbelievers. Ehrman shows the same kind of airy philosophy that goes into convincing people that Jesus was a God is the very same kind of philosophical slight-of-hand that goes into making Jesus a myth. Whether you’re a believer or disbeliever, don’t you want to know the truth? I’m not saying the Ehrman knows the absolute truth, but I am saying his middle of the road, conservative academic approach is more scientific and reliable than just taking other people’s word for things. What we all need to do is learn to demand the evidence for anything claiming to be true. And we need to learn the difference between bullshit evidence and research consensus evidence. Ehrman embraces the study of history as if it was a science, demanding evidence. The mythicists, as Ehrman calls the Jesus as myth people, promote their beliefs without real academic vigor. Some only offer wild speculation, but others, some even with PhDs, do attempt to make their points with evidence, but Ehrman makes a good case their evidence is poor, and their logic weak. It’s a fascinating book that sets the stage for his next book. How Jesus Became God Ehrman works to prove that Jesus did not see himself as God, or even divine, but that his followers after his death did deify him. Ehrman carefully and academically explains the historical existence of Jesus and how Christians transformed a flesh and blood man into divine being to serve their purposes. This is a great book for The New Testament Bible study because Ehrman spends most of his time exploring the writings of Paul, the four Gospels, Acts and other references in The New Testament to show how Jesus changed over time. The textual analysis Ehrman makes should be obvious to anyone who just reads The Bible. So, why haven’t most Christians noticed what Ehrman points out? Most people who read The Bible, read it in pieces, jumping around as it’s presented in a Sunday School lesson or sermon each Sunday. Ehrman suggests reading it by comparing all the stories from different books about the same event. This any reader can do. What Ehrman brings to the table that most average Bible readers don’t have is the scholarship that explains when various parts of The Bible was written and by who. When you plot what was said when, you’ll begin to notice that The New Testament is full of contradictions but they make sense if you look at them on a timeline. It’s quite obvious that theology developed over time, and the theology was constantly changing. Even within The New Testament its possible to see that Jesus went from a man to a God. However, to fully understand this transformation requires further study of Christian theologians and their writing for the next three hundred years. How Jesus went from human being to The Trinity took three hundred years to hammer out, and there were a lot of strange side trips along the way, especially by Christians now called heretics and Gnostics today. How Jesus Became God sets things up nicely for the first Ehrman book I read. Have you ever wondered how The New Testament was written, edited and published? Especially since it was put together over a thousand years before the printing press. Have you ever wondered who wrote The New Testament? Many people think it’s the absolute word of God, as if God dictated The Bible to someone. Have you never noticed that Bible stories have many different points of view, writing styles and often contradict each other? Have you never wondered how something that was written almost two thousand years ago could be published consistently without errors and changes? Have you ever tried to copy a passage in a book by handwriting? How well did you do? Once you learn that who Jesus was is determined by who was writing about him, then it’s easy to understand how The New Testament was put together and why. Actually, The New Testament is very poorly edited because its far from consistent. It leaves in evidence of earlier thinking that was supplanted by later theology. And it becomes all too obvious that your favorite Jesus quote depends on when that portion of The New Testament was written, and what his orthodox followers believed at that time. And as manuscripts were passed around the Roman world, copied by scribes in different locals, with different beliefs, often they were altered to reflect a particular view of Jesus. We don’t have the original drafts of The New Testament books, but we do have hundreds and hundreds of copies that showed up hundreds of years later. We can trace changes that were made as they circulated from community to community. And scholars have also detected forgeries. Have you ever heard that some of the books in The New Testament were forgeries? For example, for over a hundred years now, some scholars believe some of the books claimed to be written by Paul were obviously not. How did they learn that? Plagiarism and forgery did not exist like it does today, so Bart D. Ehrman has to explain how the various books were written and how their authorship got attributed. Back in the early days of Christianity, in the first four hundred years after Jesus died, being a famous author was not like it is today. If you wrote something you wanted people to believe, you often said it was written by someone else, someone people would believe. Using contextual study, and even computers to analyze style and content, it’s possible to determine if the same person wrote or did not write two different essays. But even without the skills of a historian or a computer, it’s pretty easy to see that certain lessons from different books in The New Testament teach radically opposing ideas. Reading Forged will show the common Bible study student how to read scripture far more closely. This leads us to the last book I’m recommending to read. Knowing what Jesus really said is very difficult. Most religious people assume everything printed in red in The New Testament is something Jesus actual said. Well, historians like Ehrman would beg to disagree. What’s so fascinating about this book is Ehrman gets to write a bestselling book pointing out contradictions in The New Testament that any careful reader should have already noticed for themselves. I have a feeling that most believers attending church were like me as a kid. I listened to the preacher quote a passage of The Bible and then tie in some personal experiences from his own life or people in the church, and then turn scripture and contemporary life problems into a sermon. As a kid I never read The Bible from start to finish. If we did, we might remember while reading The Gospel of John things said that might contradiction what we head already read in The Gospel of Mark. Most readers don’t cross-compare, but just work to decipher scriptures one line at a time. Ehrman teaches readers the trick of parallel reading. Pick specific incidents in the life of Jesus, and then read about the same incident in different places throughout The New Testament. It becomes all to obvious that the various writers had different stories to tell, and different theology to preach. The contrast between the stories in Mark and John are startling. Why haven’t the average Bible reader notice that? I’m sure many have, but I think most haven’t. If you go searching for reviews of these books at Google you can find lots of reviewers who attack what Ehrman has to say. Now there are different kinds of attacks. Sometimes, other scholars call Ehrman out on his scholarship. It seems to me that in Ehrman’s newer books he spends far more writing time explaining how he made his conclusions in comparison to other scholars, in a preemptive attack on this kind of criticism. This makes for good writing and better reading. The other common kind of attack on Ehrman’s work is by Christian apologists who seek to defend their specific theological view. The quality and validity of these kinds of criticism vary greatly. Ehrman constantly reminds his reader that he is a historian and that metaphysics lies outside the scope of historical studies. The trouble is the true believer, especially the fundamentalist, believe that their theology is the true view of history. They assume the metaphysical is part of history. This is what makes Ehrman’s books controversial with certain readers. I am an atheist. I don’t believe the metaphysical exists. To me, Ehrman’s books are excellent explanations on how Christianity got started in a historical context. His books also explain to me at least, when and how some Christians acquired their theological and metaphysical ideas. True believers don’t seem to understand that all concepts, all memes, have a history. Someone thought them up. Where we differ is I see them as ideas and they see them as God’s word. These five books by Bart D. Ehrman go a long way to explaining the history of certain ideas that are programmed deeply into Western culture. No historian, philosopher or scientist will ever be able to prove or disprove the cherished metaphysical desires of believers. However, most believers embrace their beliefs without much analysis. Reading these five books could dissolve such beliefs because they raise logical questions that are corrosive to simple thinking. However, there are many believers who develop very complex thought systems to maintain their beliefs. These people will have to read Ehrman and come up with rationalizations that counter his assertions. JWH – 7/21/14

Top best answers to the question «Why do people listen to music in egypt» - Religious music remains an essential part of traditional Muslim and Coptic celebrations called mulids . Mulids are held in Egypt to celebrate the saint of a particular mosque or church. Muslim mulids are related to the Sufi Zikr ritual. Those who are looking for an answer to the question «Why do people listen to music in egypt?» often ask the following questions: 🇪🇬 What kind of music do people in egypt listen to? - One of most significant aspect of this traditional music is quarter notes, which gives very special taste to the music and its feeling. Egyptians generally are very fond of this music. This type of folk music is related to Nubian people. They live in south of Egypt and north of Sudan. Also many of them today live in Cairo. - What kind of music do they listen to in egypt? - Why didn't pharaoh listen to the people of egypt? - Did ancient egypt have music? 🇪🇬 What music does egypt listen to? - Egyptian musicians from Upper Egypt play a form of folk music called Saidi (Upper Egyptian). Metqal Qenawi's Les Musiciens du Nil are the most popular saidi group, and were chosen by the government to represent Egyptian folk music abroad. - How to listen to quran karim egypt on android? - What festivals have music in egypt? - What is famous music in egypt? 🇪🇬 What type of music does egypt listen to? Sawahli (coastal) music is a type of popular Egyptian music from the country's northern coast, and is based around ancient Egyptian instrumentals, mainly the simsimiyya, which is an indigenous Egyptian stringed instrument that has its roots in ancient Egypt, it---the simsimiyya---was probably introduced to the country's northern coast from the Nile valley in the 19th century by Egyptian workers in the Suez Canal. 10 other answers Since the Nasser era, Egyptian pop music has become increasingly important in Egyptian culture, particularly among the large youth population of Egypt. Egyptian folk music continues to be played during weddings and other traditional festivities. In the last quarter of the 20th century, Egyptian music was a way to communicate social and class issues. Music was an important part of many ceremonies in the Egyptian culture with many inscriptions of songs found in tombs to be sung to the accompaniment of harps. Researchers believe that the songs found in the tombs were more than likely sung by priests and priestesses. Music found its way into many contexts in Egypt: temples, palaces, workshops, farms, battlefields and the tomb. Music was an integral part of religious worship in ancient Egypt, so it is not surprising that there were gods specifically associated with music, such as Hathor and Bes (both were also associated with dance, fertility and childbirth). Since the 1970s, Egyptian pop music has become increasingly important in Egyptian culture, particularly among the large youth population of Egypt. Egyptian folk music continues to be played during weddings and other traditional festivities. In the last quarter of the 20th century, Egyptian music was a way to communicate social and class issues. Among some of the most popular Egyptian pop singers today are Mohamed Mounir and Amr Diab. Before Islam, folk music of Egypt was consist of Caravan songs and folk songs related to mundane life events. In the early days of Islam, folk music was permitted for entertainment and sometimes it was used for immoral behaviors. For example non Arab singing slave girls were used for entertainment. Their name were Qaynas. He saw much documentation of musical events and music being used for different reasons. “Music was used for religious reasons, to celebrate festivals, childbirth, entertain guests, men in the fields and fishermen, along with many other reasons. Music played a big role in Ancient Egypt,” Malt explained. At the time, most songs revolved around the theme of love, as well as the pain and suffering one goes through as a result of love. Most of Egyptians at the time would listen and relate to such music, and would even regularly attend live concerts. Since the 1970s, popular working-class music in Egypt has been synonymous with mini-bus and taxi drivers and noisy street weddings, but now a modern techno-influenced subgenre is becoming more ... Egyptian children like a variety of music, but the current trend shows that Arabic music is losing its popularity among teens, and it is hardly ever played anymore at social events. Trance-Teckno music is heard everywhere. A very popular example of this music can be found in the soundtrack for the American movie, "Shordfish." Playing or listening to classical music has a wide variety of benefits. Both playing or listening to music can be a great stress reliever. It has been proven that playing any type of music can increase a person’s intelligence, this is due to the fact that music can relate to so many other academic subjects. We've handpicked 23 related questions for you, similar to «Why do people listen to music in egypt?» so you can surely find the answer!How egypt people talk? Mainly, Ancient Egyptians communicated through writing; hieroglyphics and heratic. Since most people couldn’t learn the 2 languages; after all, hieroglyphs did have over 700 characters, so select people, called scribes, were taught the languages of Ancient Egypt to write them down for other people.What is the traditional music of egypt? - Cymbals frequently accompanied music and dance, much as they still do in Egypt today. Egyptian folk music, including the traditional Sufi zikr rituals, are the closest contemporary music genre to ancient Egyptian music, having preserved many of its features, rhythms and instruments. maybe you should research it or listen to some! i know that its fast though! Music found its way into many contexts in Egypt: temples, palaces, workshops, farms, battlefields and the tomb. Music was an integral part of religious worship in ancient Egypt, so it is not surprising that there were gods specifically associated with music, such as Hathor and Bes (both were also associated with dance, fertility and childbirth).When is certain music played in egypt? Since the Nasser era, Egyptian pop music has become increasingly important in Egyptian culture, particularly among the large youth population of Egypt. Egyptian folk music continues to be played during weddings and othersocialWhen was music first founded in egypt? Music of Egypt History. The ancient Egyptians credited the goddess Bat with the invention of music. The cult of Bat was eventually... Western classical music. Western classical music was introduced to Egypt, and, in the middle of the 18th century,... Religious music in Egypt. Religious music remains ...Who did the prince of egypt music? - When You Believe When You Believe is a signature song from the 1998 DreamWorks musical animated feature The Prince of Egypt. It was written and composed by Hans Zimmer and Stephen Schwartz. It is featured during the scene in which Moses leads his people out of Egypt towards the Red Sea, and eventually freedom, while they sing this. 9 Facts about Jews and Egypt 1. Do Not Return. The Torah forbid Jews to return to Egypt: “for God has said to you, ‘You shall no longer return on... 2. Flourishing Jewish Community in Alexandria. The Greek King Ptolemy I ruled ancient Egypt starting in the 4th Century... 3. Rabbi Saadia Gaon. Rabbi ...Are people from egypt africans? Apparently, it has also impacted the way Egyptians view themselves. Many Egyptians are oblivious to their “African-ness “, failing to identify themselves as Africans. When confronted with the...Are people from egypt muslims? Islam is the dominant religion in Egypt with around an estimated 90.3% of the population. Almost the entirety of Egypt's Muslims are Sunnis, with a very small minority of Shia. The latter, however, are not recognized by Egypt. Islam has been recognized as the state religion since 1980. Since there has been no religious census, the actual percentage ...Can people vote in egypt? Voting Rights Law in Egypt Article 1: Any Egyptian citizen who is over the age of 18 has the following political rights: First: Voting in any referendum stated in the constitution. Second: Electing the President of the Arab Republic of Egypt, Members of the House of Representatives, and Members of Municipal Councils.Did egypt people use pottery? The ancient Egyptians didn’t only use pottery for their daily lives… pottery was a central feature in tombs as well – – where they would leave containers of food and goods for the deceased to use on his/her journey through the afterlife. The pottery would be engraved or painted with religious incantations to help the soul.Do people in egypt drink? Despite religious restrictions and conflicting views on alcohol after the Muslim conquest of Egypt, the consumption of beer did not cease, and it still remains the most popular alcoholic beverage in the country by far, accounting for 54 percent of all alcohol consumption.Do people live in egypt? 104,452,725. Egypt has a population of about 102 million people. According to current projections, Egypt’s population is expected to double by 2078. The population is currently growing at a rate of 1.94%, a rate that adds about 2 million people to the population every year.Egypt people who are famous? Famous People From Egypt. Famous People ». Nationality ». Find out more about the greatest Egyptians, including Mohamed Salah, Omar Sharif, Cleopatra, Dodi Fayed and Tutankhamun.How do egypt people speak? What percent of people in Egypt speak Arabic? - Arabic is a minority language in Egypt and is spoken by 1.6% of the population in the country. Arabic is mainly spoken in religious contexts in Egypt today. How did the ancient Egyptians change their environment? - They modified their environment by carving out the limestone and erecting these structures. They developed an irrigation system, taking water from the Nile (and its flood) and depositing it on crops in order for them to grow better. It would be just as hard to feed 30,000 people in the barren Sinai territory as it would 2 million (Nehemiah 9:20–21). According to Genesis 46:27, Joseph and his family numbered 70 people when they moved to Egypt. The book of Exodus describes their descent into slavery and miraculous rescue after some 430 years.How many people left egypt? Assuming, what is now ascertained by statistical tables, that the number of males above that age is as nearly as possible the half of the total number of males, the whole male population of Israel, on this computation, would amount to 1,200,000; and adding an equal number for women and children, the aggregate number of Israelites who left Egypt would be 2,400,000.How people live in egypt? The staple food in the lives of ancient Egyptians was Wheat. Those who lived in Egypt, in these periods, fed on a combination of wheat and vegetables mainly. There were very few grazing lands, so the people could barely eat meat as meats were quite expensive. The major drink was strictly beer which was brewed from barley.People from egypt are callrd? Egyptians (Egyptian Arabic: المصريين, IPA: [elmɑsˤɾej:iːn]; Coptic: ⲣⲉⲙⲛ̀ⲭⲏⲙⲓ, romanized: remenkhēmi) are a group of people originating from the country of Egypt.Sea people who conquered egypt? In Ramesses' Year 8, the Nine Bows appear again as a "conspiracy in their isles". This time, they are revealed unquestionably as Sea Peoples: the Peleset, Tjeker, Shekelesh, Denyen and Weshesh, which are classified as "foreign countries" in the inscription. They camped in Amor and sent a fleet to the Nile.What did egypt people speak? Ancient Egyptians spoke Egyptian, an Afro-Asiatic language. The language originated around 3400 B.C. and continued, in various forms, until the Arab conquest in the 7th century. The national language in modern Egypt is Egyptian Arabic.

Photo consists of three women standing together beside a "Diocese of the Arctic" flag. A map covers the wall behind them. Taken from the Canadian Churchman, "For the first time a Dominion Annual WA meeting was attnded by an Eskimo and a Loucheux Indian. At right is Mrs. Helen Gruben, of Tuktoyaktuk, NWT, a 29 year-old Eskimo mother of four, who received her education at the Church's Hay River Indian Residential School. At left is Mrs. Sarah Simon, of Whitehorse, Yukon, whose husband, the Rev. James Simon, has recently been raised to the priesthood. Between them Miss Dorothy Robinson, WA missionary at Inuvik, NWT, and president of the WA for the diocese of the Arctic, holds the diocesan WA banner. 20 m of textual records ; 4000 graphic images ; 50 audio-visual materials The Missionary Society of the Church of England in Canada (MSCC) was formed in September 1902 by the General Synod. The Society was created for the general missionary work of the Church and aimed to bring all members of the Church into the field of action by making them members of the Society. The work of the Society was under the charge of the Board of Missions, consisting of all members of the General Synod. The executive work of the Board of Missions was done by the Board of Management composed of the Bishops, two clergy and two laymen elected by each diocese. Administratively, the MSCC was run by a General Secretary who guided the Field Secretary and various committees in their work. Its last General Secretary resigned in 1969. The MSCC Board of Management still exists under Canon VII, convenes during General Synod, and produces financial statements because of ongoing MSCC legacies and trusts. The work of the MSCC consisted of domestic and foreign missions. In Canada the work included assisting missionary dioceses, Indian and Eskimo work, Columbia Coast Mission, Church Camp Missions, Jewish Missions, Japanese Missions, Immigration chaplaincies, white settlers missions, and Indian Residential Schools. Foreign missions included church, medical, and education work in Japan, China, India, Palestine (Jerusalem), and Egypt. The forerunners of the MSCC were the Domestic and Foreign Missionary Society (1883-1902) and the Canadian Church Missionary Society (1894-1903), both of whom were already supporting domestic and foreign missionaries. By the side of the DFMS stood the Woman's Auxiliary (1885-1966), organized in 1885 for the purpose of enlisting the women in the missionary effort of the Church. When the MSCC was formed it became the Woman's Auxiliary to the MSCC. Scope and Content Fonds consists of constitution, minutes, correspondence, reports, financial records, legal records, printed materials, photographs, and audiovisual materials. Fonds organized into the following series: Series 1. Board of Management and Executive Committee, 1884-1969; Series 2. Committees, 1900-1968; Series 2:1 Deputation Committee, 1903-1906 Series 2:2 Foreign Missions Committee, 1903-1904 Series 2:3 Sunday School Committee, 1903-1905 Series 2:4 Consultative Committee, 1912-1951 Series 2:5 Candidates Committee, 1913-1965 Series 2:6 Committee on Overseas Missions, 1942-1955 Series 2:7 Committee on Canadian Missions, 1944-1957 Series 2:8 Policy Committee, 1944-1966 Series 2:9 Committee on Missionary Strategy, 1955, 1959 Series 2:10 Missions to Seamen, 1957-1966 Series 2:11 Family Lenten Offering Committee (ACTO), 1958-1963 Series 2:12 Joint MSCC & CSS Committee on Indian and Eskimo Affairs, 1959-1962 Series 2:13 Finance Committee, 1941-1966 Series 2:14 Special Indian Committee, 1900-1910 Series 2:15 Indian and Eskimo Residential Schools Commission and Indian Schools administration, 1906-1968 Series 3. General Secretary's records, 1897-1975; Series 4. Field Secretary's records, 1940-1959; Series 5. Financial records, 1877-2011; Series 6. Overseas Personnel, 1907-1941; Series 7. Publications Department, 1943-1960; Series 8. Publications - Official Records, 1901-1958; Series 9. Publications, 1904-1975; Series 10. Photograph and Audio-Visual collections. Domestic and Foreign Missionary Society (DFMS) fonds

As Earthworms rides out the tail tip of 2016, we find ourselves needing an Attitude Adjustment to prepare for a New Year. Jeannie Breeze, our longtime friend and positive-focus mentor, brings to KDHX some of her prodigious, witty skills to generate and maintain Peace through thoughts, words and actions. This conversation invites our whole community to join the 31st annual St. Louis World Peace Day Celebration, on Saturday December 31 at 6 a.m. (yes, we know it's early - you'll hear why in the podcast) at Central Reform Congregation, corner of Kingshighway and Waterman. As in every year past, this event includes fine music, words of wisdom (some from Earthworms host Jean Ponzi), and an exceptional meditation guided by Jeannie herself. Check out the details. Potluck breakfast too! Hocus-Pocus, You Can Focus - on being a Beacon of (green) Peace! Music: Big Piney Blues, performed live at KDHX by Brian Curran, March 2015 THANKS to Jon Valley, Earthworms engineer, and to Andy Coco. Some of Earth's wonders are easy to see: gaze skyward or wake up into a "world" of freshly fallen snow. Others are more hidden, tucked into mathematical equations or the brilliant adaptations of elephants' senses - or your dog's nose! A gem of a new book celebrates, in gorgeous images and cool facts, our Earth, our home, and its wondrously diverse phenomena. Acclaimed science journalist Nadia Drake has focused her prodigious skills to craft this lovely volume, Little Book of Wonders. It's a natural as a holiday gift. This Earthworms conversation is our winter-holiday gift to you: an exchange about the planet we love, with a woman whose work inspires readers of National Geographic, Nature, Science News and WIRED. Check out her Nat'l Geo blog No Place Like Home. Thanks for listening. Cheers! Music: Jingle Bells, performed by the Civiltones live at KDHX, December 2011. THANKS to Josh Nothum, Earthworms engineer. Four years ago, Brian Ettling began volunteering to educate people about Climate Change, through the Climate Reality Project. He is now Missouri State Coordinator of the Citizens' Climate Lobby. He takes this tough topic to public groups, far and wide. This fall, Brian took his climate protection policy message to the offices of six U.S. Representatives - and to the Canadian House of Parliament! With the ambitious goal of getting a Carbon Fee & Dividend bill through Congress in 2017, this national organization of Citizen Climate Lobbyists is meeting legislators with "Admiration, Respect and Gratitude," and digging into substantial answers to questions they meet along the way. Brian maintains a positive, can-do focus as he advocates for climate protection. He details his group's policy proposal, including expert reviews and support, and shares his vivid experience with Earthworms' Jean Ponzi. Also check out Brian's report from his summer job as a ranger at Crater Lake National Park, where he educates Park visitors about Climate Change. Music: Washboard Suzie, performed live at KDHX by Zydeco Crawdaddies, June 2009 THANKS to Josh Nothum, Earthworms engineer, and for assistance from Jon Valley. Related Earthworms Conversations: Climate Change Tales from a National Park Ranger, April 2016 In this town of so many great places, what if we could get around to them easily, confidently - low-carbon and on two wheels? St. Louis' longtime active living non-profit, Trailnet, says Sure! Let's do it! This is a vision of interconnected destinations, in many great neighborhoods, along "calmer" travel routes, planted and built with eco-sense. Trailnet announced it in mid-November. The plan is to serve cyclists and pedestrians, of all ages and abilities. Now their team is taking this vision to the community, to find out what WE would like to experience, in this greener - saner! - travel vision. Earthworms guests from Trailnet are Taylor March, Education and Encouragement Coordinator, and Director of Policy and Strategy Marielle Brown. They'll come to your community group, seeking planning input broadly. Word up: this vision is catching! Music: Cadillac Desert, performed at KDHX by William Tyler, July 2013. THANKS to Josh Nothum, Earthworms engineer, with help from Jon Valley. Related Earthworms Conversations: Get Around Greener - On Two Wheels, March 2016. When a techno-breakthrough by one (anonymous) Human Genius makes it possible for animals to speak, they take over global TV. Earth's animals get 100 hours to message the ONE critter that NEEDS to hear from ALL: us. Legendary environmental advocate and political activist Ralph Nader works the realm of fiction with his new book Animal Envy - A Fable (Seven Stories Press, 2016). He broadcasts a world of voices. His imagined Great TALKOUT, led by a TRIAD of spokes-species, starts with a tone of flattering humans to get our attention, and quickly turns in biodiverse-ly urgent, poignant, intense directions. What do animals want us to understand? One fabled guy who speaks up hugely and often to power invites Elephant, Owl, Emerald Ash Borer, Dolphin - and yes, even Earthworm - to speak their truth to People. Nader gives the animals their best shot at waking up his own species. We have much to gain by listening. Music: Butter II - performed live at KDHX by Ian Ethan Case, April 2016. THANKS to Josh Nothum, Earthworms engineer, with help from Jon Valley. The world's Indigenous Peoples and communities are more important players in the battle to curb climate change than anyone ever knew. So states a new report from World Resources Institute and partners at Rights Resources Initiative and Woods Hole Research Center. WRI's Katie Reytar, co-author of this report, tells Earthworms about the enormous amount of forested land holdings and carbon management in the hands of indigenous communities around the world. While governments and companies continue to disregard the land rights of indigenous peoples, their rights and management practices demonstrate powerful measures of carbon sequestration. Forests take on a huge level of importance, as do their traditional human dwellers. Reytar also talks about Landmark: The Global Platform of Indigenous and Community Lands, which is a year-old collaboration among 13 NGOs to map - and thereby help affirm holding rights of - indigenous and community lands, worldwide. Motivation for this monumental mapping effort? When the public can see these tenures, we will have greater capacity to stand up for them to exploiters. Music: Mr. Sun by Hunters Permit, performed live at KDHX March, 2014. Related Earthworms Conversations: A report from the COP21 Climate Summit Indigenous Peoples Conference, by St. Louis ethnobotanist Dr. Jan Salick, December, 2015. THANKS to Josh Nothum, Earthworms engineer. Filmmakers Jon Betz and Taggart Siegel have merged into "SEED - The Untold Story" the David/Golilath battle to ensure the diversity of global seed stock with a poetic tribute to an emerging, worldwide culture of seed-saving plant and planet respect. Thousands of human generations always saved seeds to plant their next cycle's food supply. Some revered seeds like children: those who recognized the life in tiny, mysterious, silent kernels, who honored Seed's gift to all living beings. Today, most of everyone's food comes from seed that's owned by agricultural corporations - seed types that can produce only a perilous fraction of the variety of plants on Earth. This film's focus on Seed issues embody food security, just distribution, profit vs. livelihood, cultural survival, and much more. View SEED - The Untold Story on Saturday, November 12 at 12:15 pm at the Tivoli Theater, presented by the Whitaker St. Louis International Film Festival. Music: Hunters Permit performed by Mr. Sun at KDHX studios, March 2013. THANKS to Josh Nothum, Earthworms engineer and to Marla Stoker, Cinema St. Louis. Related Earthworms Conversations: Project Garlic - Slow Food STL Crop-Sources the Super Bulb, September 2015. Herbalist, artist, vegetable farmer, wife and mother - and author - Crystal Stevens has embodied her Earth-loving knowledge and perspective in a bounteous new book: GROW CREATE INSPIRE, Crafting a Joyful Life of Beauty and Abundance (New Society Press, 2016). Crystal empowers the reader to dance the path to sustainable, resilient, healthy living! She provides practical advice on gardening, foraging, DIY natural household and beauty recipes, simple seed to table meals, preserving the harvest - and more. Her personal stories color this book with a rainbow of gracious values. With her husband Eric Stevens, Crystal has nourishing Earthworms host Jean Ponzi for the past three growing seasons, as farmers of the LaVista CSA in Godfrey, IL. Her work has been feeding this show's perspective! Music: For Michael, performed by Brian Curran at KDHX, December 2015. Book Release Party! Sunday December 4, Old Bakery Beer in Alton IL (3-6 pm) Where can you go to have some fun, close to home or just hours away, with the whole family or your pals, maybe catch some history, for sure get outdoors and enjoy NATURE . . . for free? In any of Missouri's 88 (and counting) state parks and historic sites. Missouri is a national leader in providing nature-based public benefits, in no small part because a modest tax has supported our state park system for over 30 years. The Parks, Soils and Clean Water sales tax levies 1/10 of 1% of sales and uses these funds to manage our parks - and support farmers and landowners statewide through Soil & Water Conservation District services. Amendment 1 brings this tax up for another renewal cycle on November 8. Why consider supporting it? Hear the vivid, diverse and compelling story of Missouri State Parks from the system's director, Bill Bryan, with the Dept. of Natural Resources, and from Heather Navarro, Executive Director of the Missouri Coalition for the Environment. Music: Lime House Blues, performed live at KDHX by the great Del McCoury, August, 2013. Thanks to Josh Nothum, Earthworms engineer (and budding State Park explorer) Pictured: Locations of Missouri State Parks, Elephant Rocks State Park Historian and author Jill Jonnes digs in to science, social benefits, culture, data and leafy lore in her new book Urban Forests: A Natural History of Trees and People in the American Cityscape (Penguin, 2016). Jonnes tells us tree stories: from the inspiring Survivor Tree of New York's Ground Zero - which is actually an invasive species - to the arborists who branched out and developed data that prove the practical and dollar values of trees in times of city budget cuts. Jonnes' meticulous research and narrative flair make the strong case for community investment in trees, especially in an era when cities everywhere are taking an axe to budgets. Trees yield high ROI, in bio- and other DIVERSE ways. Music: Big Piney Blues - performed live by Brian Curran at KDHX, March 2015. THANKS to Earthworms engineer, Josh Nothum. Related Earthworms Conversations: Backyard Woodland - August 2016 The ABCs of R! R! R! will help every resident recycle - easily. In the City of St. Louis, it's Brightside, our long-serving beautification agency, now educating residents and bringing resources to community events. Brightside's recycling specialists Elysia Musumeci and Jessica Freiberger and volunteer recycling ambassador Richard Bax recently went door-to-door in two city neighborhoods, to answer residents' questions and distribute home bins in a pilot effort to boost recycling participation. What do people want to know to make this most fundamental Green practice work? What kinds of issues do city recycling advocates face? A terrific new website, STLCityRecycles.com, and this Earthworms conversation explain it all for you! Check out their lively social media posts and the Brightside website too! Music: Magic in Threes, performed live at KDHX by Trinity Way, December 2011 THANKS to Josh Nothum and Andy Coco, Earthworms ace engineers. Few things in the "Green Space" get as wonky as energy policy - or get as popular when utility bills can start shrinking. Players in the Energy Sector are utility companies (and their shareholders), government regulators, enviro-advocates, municipalities, businesses of all kinds - and us Average Joes who use and pay for energy. Josh Campbell, Executive Director of the Missouri Energy Initiative, works this sector behind the scenes, negotiating for benefits that range from energy efficiency financing options to getting more solar and wind power into the system. This Earthworms conversation covers state energy policy dynamics, PACE financing, responses in Missouri and Illinois to the U.S. EPA's Clean Power Plan, energy efficiency efforts in the Midwest region - and the kinds of relationships helping our region move from reliance on "Legacy Fuels" toward resilient, diverse, clean energy systems - in ways that all can afford. Energizing! October 4-5 in St. Louis: Midwest Energy Policy Conference Music: Deep Gap performed by Marisa Anderson at KDHX-St. Louis, May 2014 THANKS Josh Nothum, Earthworms engineer. Related Earthworms Conversations: All-Electric America? - August 2016 From the Pipeline with Filmaker Caitlin Zera - January 2016 These forested acres in far west St. Louis County have long beckoned visitors from around this region: as the famed Gilberg Perennial Farms from the 1980s until early 2000s, and now as a new creative hub, Wildwood Green Arts. Proprietor - or should we say Potter and Host? - Doug Gilberg has rekindled his lifelong love of working with clay as a deeply satisfying way to connect with nature and one's fellow humans. He opens his family place to learners and guess, in a new iteration of his earlier work growing and popularizing perennial and native garden plants. Both the calm and joy of this enterprise is clear as Doug talks about it with Earthworms host Jean Ponzi. Wildwood Green Arts is open for creative use, with spacious new studio facilities including wheels, kilns, hand-building spaces and abundant surrounding natural beauty. From regular Coached Open Studio days to special classes to Date Nights, let this tactile medium lure you to newly experience or more deeply delve into the focused sensuality called Ceramics - in the bonus environment of a very intentional Creative Community. Music: For Michael by Brian Curran, performed live at KDHX, December 2015 Thanks to Earthworms' engineer, Josh Nothum Everybody eats. So local food production could become an economic engine, with a modest carbon footprint and potentially huge community benefits. And gardens rooted in communities of faith can nourish the kind of massive root system - of leadership, partnership, entrepreneurship, stewardship - needed to give this ship's engine good Green steam. Earthworms guest Sylvester Brown Jr. is putting these synergies to work in The Sweet Potato Project, a St. Louis enterprise since 2012 that empowers urban, disadvantaged youth to grow strong futures for themselves and their 'hoods by cultivating - YAMS! Brown will keynote a free public event on Tuesday Sept 20 that spotlights opportunity for faith congregations to GARDEN as a means to community service. Earthworms guest Gail Wechsler is a coordinator of this event - Greening Your Community, Saving the Planet One Garden at a Time - and a spokesperson from the Jewish Community Relations Council for the Green organizing power of communities of all faiths. This event is third in a series of collaborations between the Jewish Environmental Initiative, US Green Building Council-Missouri Gateway Chapter and Missouri Interfaith Power & Light. Register here. Earthworms Engineers are Josh Nothum and Andy Coco - thanks! Music: Butter II performed live at KDHX by Ian Ethan Case, March 2016 Related Earthworms Conversation: St. Louis Food Policy Coalition - December 2015 Her t-shirt says MODERN FARMER. Architect turned Agri-Innovator Mary Ostafi is one, in spades. Her vision, hard work and business savvy continues to grow St. Louis first urban farm on top of a downtown building: Urban Harvest STL. When Earthworms last talked with Mary, in June 2015, she was just digging in for her Food Roof's first, short growing season. She had blown through the roof of a Kickstarter campaign and secured a big stormwater management grant and was planting the seeds of her enterprising dream firmly atop the second story of a warehouse building in the city's core. This year, she and her largely volunteer team are fixin' to post achievement gains well over that first season's impressive growth of 1,033 pounds of food produced from 62 varieties of plants, with 60% of it donated to further Urban Harvest's mission to "Grow Food Where You Live!" Mary Ostafi's timing was perfect for planting her non-profit idea firmly into the living soil of both the sustainable food and food justice movements that are sweeping St. Louis and the country overall. Urban Harvest works in partnership with social service leaders like the St. Louis Food Policy Coalition, St. Patrick Center, St. Louis Metro Market and more, and has tapped into the farmer training program of EarthDance Farms to create one job in the farm's first year, and significantly boost the profile of all this collaborative energy. Plus eating WELL - and hosting parties! Check out the Food Roof as a volunteer, any Saturday morning - and get your tix while they last for RAISE THE ROOF, the first Urban Harvest fund-raiser on Thursday Sept 22 - which happily also happens to be the Autumnal Equinox. Earthworms salutes you, Mary Ostafi - YOU GROW GREEN GIRL! Thanks to Josh Nothum, Earthworms engineer. Music: Redwing by Currycorn - performed live at KDHX March, 2011 Related Earthworms Conversations: Fruit or Vegetable? To clear up the question in this interview: a fruit is a seed-bearing structure that develops from the ovary of a flowering plant, whereas vegetables are all other plant parts, such as roots, leaves and stems. BUT there's overlap, thank you tomatoes - and always something else to learn. Given the persistence of fossil fuels, it's tough to imagine how Ready KiloWatt and his gang can power an optimistic, realistic new era. And with ever-more gizmos guzzling juice, does energy efficiency have a prayer? YES! say former utility CEO and energy policy authority S. David Freeman and today's Earthworms guest, energy journalist Leah Y. Parks. They are co-authors of a great new book, All-Electric America - A Climate Solution and the Hopeful Future (2016, Solar Flare Press). This book is a terrific summary of clean energy options, clearly explaining solar to storage, economics to electric cars - backed by current examples from U.S. cities, businesses, utilities and points of techno-evolution. Dave Freeman remains optimistic after 7+ decades of energy work, as an architect of the US EPA during the Nixon era, as L.A.'s Deputy Mayor for Energy and Environment, and as CEO of utilities in Texas, California and New York. Leah Parks represents their research and writing partnership with clear enthusiasm for the many ways clean electrical technology is HERE, and how even utility evolution inertia is being overcome, in examples like Vermont's Green Mountain Power and Oregon's Pacific Power. Could America's clean energy future be plugged in and powering up right now? This Earthworms conversation says, energetically, YES! Music: Dark Matter, recorded live at KDHX by Mad Titans, March 2010 Thanks to Andy Coco, Earthworms live-wire engineer. More than half of U.S. forested acres belong to private citizens, in plots vast and small. Over 10 million Americans collectively own 420 million acres of our nation's woods. You may be one of them - or could be! Catskills region forester Josh Vanbrakle has compiled a wealth of know-how for individual forest stewards in his new book, Backyard Woodland - How to Maintain and Sustain Your Trees, Water and Wildlife (The Countryman Press, 2016). Josh's love of the woods rings through this Earthworms conversation, as he shares his expertise in evaluating woodland health, getting families involved in ownership, recruiting neighboring eyes and ears to help you oversee your land's well-being and making some of your living by "doing well by your land." From growing your enjoyment of nature to farming your forest - in city, suburbs or countryside - these ideas can work for you, and for woodlands you could come to know. Music: "Frankie & Johnny" performed by Brian Curran, live at KDHX-St. Louis. Related Earthworms Conversations: A Tribute to Leo Drey (June 2, 2015) - honoring Missouri's largest private landowner whose untutored diligence is transforming forest management conventions in universities and government agencies across the U.S. Scientists have used hidden cameras to study and explore as long as we've had them. Today's camera trap equipment lets professionals and Citizen Scientists in on the hidden habits of critters that are often so shy - especially mammal predators - that they're impossible to simply see. SNAP! These gizmos provide an "Animal Selfie" view of nature! Earthworms' guest Roland Kays has compiled pix from the files of camera trappers world-wide into the first book ever showing their best views of rare, endangered and also healthy species. Candid Creatures - How Camera Traps Reveal the Mysteries of Nature (2016, Johns Hopkins University Press) presents selections from millions of possible photos. We get to see individual species AND an exciting, important report of camera-trapping conservation research. You can participate in this vivid, accessible biodiversity work! Kays is collaborating with the Smithsonian as leader of the eMammal project, a volunteer effort to study the effects of hunting and hiking on wildlife. Citizen Science recruitment is on, for adults, families, teachers and students. Camera-trapping equipment is so common now, Wal-Mart sells it. Let Earthworms know if you get involved! Roland Kays heads the Biodiversity and Earth Observation Laboratory at the North Carolina Museum of Natural Sciences, and is a research associate professor at North Carolina State University. He is also the author of Mammals of North America, a field guide that has become a smart phone app. Music: Dirty Slide by Brian Curran - performed live at KDHX-St. Louis, December 2015. Back in 1990, the first national Sun Race attracted teams of solar car designers/builders/drivers in vehicles lugging 300+ pounds of lead acid batteries. Cross-country solar racing today is lighter, smarter, and still attractive to college teams from across the U.S. Gail Lueck was a student on a solar car team in 2001. She now coordinates the American Solar Challenge Formula Sun Grand Prix - and talks with Earthworms about this luminous and influential event. Two teams in the KDHX listening area join this conversation too. Jackson Walker represents the Ra 9 solar car team from Principia College in Elsah Illinois. John Schoeberle represents the Solar Miner car team from Missouri S & T University in Rolla Missouri. Today's Earthworms guests talk with us from qualifying events at Pittsburg International Raceway. This conversation illuminates experiences that are bringing solar cars into the mainstream. What a trip for all participants! YOU can see the cars and meet the racers on Monday August 1 in St. Louis! This Checkpoint Rally is hosted by the Ulysses S. Grant National Historic Site and Grant's Farm - part of an historic partnership this year with the National Park Service. During the 1,975 mile American Solar Challenge run, from July 30-August 6, racing teams will stop at 9 National Park Service sites in 7 states, celebrating the NPS Centennial. Good luck to our KDHX area Solar Racing teams! Special THANKS to Lauren Koske, Earthworms summer intern engineer. Music: Cadillac Desert, by William Tyler performed at KDHX July 2013. This is Mosquito Season. Those pesky bugs buzz out in force after every rain - especially in super-hot weather. The City of St. Louis Health Department wants you to know how we ALL can control mosquitos: Fight the Bite with the Four D's Earthworms guests are the Mosquito Team from the City of St. Louis Health Dept. Jeanine Arrighi, Health Services Manager, and professional interns Sydney Gosik and Bindi Patel are making the rounds of community events and public gatherings to educate all ages about mosquito breeding habits, and they ways we all can take control of the bug-breeding that can lead to serious diseases like Zika and West Nile Virus. Our local government health officials are working with state and federal agencies to update information about mosquito-transmitted diseases, as well as tracking mosquito species of concern. Yes, they can run fogging trucks too, but this expensive control option - which only kills adult mosquitos the spray contacts, along with butterflies, bees and other beneficial insects - is now seen as a backup to "Four-D" type controls of biting and breeding situations. Music: Dark Matter - performed live at KDHX by Mad Titans, March 2010 Earthworms engineer is Lauren Koske, KDHX digital media intern. Jeff Suchland once raised cattle on his rolling land near Missouri's Cuivre River. Cows were good, but he wanted to work "more gently with the ground." Enter the Alpaca (Vicugna pacos), a small herding relative of camels, native to South America's Andes mountains. Exit the cows. Jeff's enterprise is now Alpacas of Troy. Unlike their load-bearing larger cousins, llamas, alpacas are bred to produce fiber. The "blankets" of alpaca hair Jeff shears each spring yield exquisitely fine, warm, soft fiber prized by spinners and knitters. If you have to shun wool's scratchy feeling, prepare your skin for pleasure when you feel Alpaca. Raising alpacas is an artisan kind of farming, that Jeff Suchland believes is a growth niche. He enthusiastically teaches that his can be a viable livelihood for others too, especially when raising the animals gets combined with milling, those first processes of working with alpaca fiber. Jeff is a passionate advocate for fiber farming with alpacas. He offers farm tours (by reservation), gives workshops in shearing, dying and more - and sells his farm's fiber goods at Farmers Markets, area-wide. Earthworms met Alpacas of Troy a the Maplewood Farmers Market, hosted each Wednesday at the Schlafly Bottleworks. The title of one of Jeff's workshops sums up his views: Raising Alpacas for Happiness: Harmonizing Management and Preparing to Profit. Music: Big Piney Blues performed live at KDHX by Brian Curran, December 2015 Related Earthworms Conversations: Farmer Girl Meats with Leslie Moore - June 2015 So today's average child can identify over 300 corporate logos - but only 10 plants ad animals native to where that kid lives. Yikes! Will humans a generation from now not care about the environment? Not if Jacob Rodenburg and Drew Monkman can help it! They are co-authors of the brand new Big Book of Nature Activities (June, 2016 - New Society Publishers). It's 384 pages are packed with games, crafts, stories and science-strong activities guaranteed to get the most resistant kid away from the screen and outdoors, discovering. Oriented to help parents, teachers and enviro-educators open nature's wonder-gifts just enough to excite a child's curiosity, this book combines it's creators' experience in all these adult roles. Organized to convey key ecological concepts like phenology - natural changes through the seasons - nature learning-play using this guide will build sound science knowledge (painlessly) by engaging our human senses and fueling curiosity, kids' engine of learning. Happily, in the natural world, there is no end to what we can discover, about our Earth and - in relationship to nature - about ourselves. At any age, but especially in childhood. And we need this connection, this "Vitamin N," for kids of all ages today. Check it out as a fun companion on your summer adventures. Earthworms bets you'll keep this BIG Book around, year-round. Enjoy! Music: Sweet Georgia Brown - whistled live at KDHX by Randy Erwin, June 2010. Related Earthworms Conversations: In 'Toon, Greenly, with Poet and Enviro-Cartoonist Joe Mohr (November 2015) Ed Maggart and Experiential Education (March 2015) Mayors of large and small towns along the Mississippi's 2500 flowing miles are championing this region's economic, security and ecological interests on the world stage. Mayor members of the Mississippi River Cities and Towns Initiative presented this month at the U.S.-China Climate Leaders Summit. They participated in the COP-21 Paris Climate Talks last December, advocating for ecologically sound river basin management. MRCTI Mayors have been instrumental in hammering out and recruiting signatories to an "International River Basin Agreement to Mitigate Climate Risk by Achieving Food and Water Security." These are Mayors of towns like St. Paul, Minnesota, Dubuque, Iowa, Gretna, Louisiana. An MRCTI founder is St. Louis Mayor Francis Slay. Many of these individuals have "regular jobs" in addition to serving as Mayors. They are working together - and with leaders from towns and nations around the world - to safeguard water quality, advocate for sustainable development, and promote river economy in concert with environmental protection. Quite the gig! Colin Wellenkamp, MRCTI Executive Director, reports to Earthworms about this extraordinary, influential work: how it's evolving, and a bit about what it's like for individuals who have "run for Mayor" and are working, influentially, in a global way. Music: Balkan Twirl - performed live at KDHX by Sandy Weltman and the Carolbeth Trio, June 2009 Related Earthworms Conversations: Mighty Mississippi Gets a Report Card - October 2015 From deep family roots, across several stretches of grassland acreage, "Regenerative Farming" practices are yielding right livelihood (including a reasonable $$ living) for the human, animal and ecological partners in the enterprise Farmer Girl Meats. Earthworms guest Leslie Moore is a third-generation farmer girl who, like many of her time and place, left a life on the the land for the city. Surprise! She's back, and putting to super-smart use her urban experience and degrees in biology, business and marketing. On the rising local food tide, Leslie joined her family's forces with a select group of farming friends and neighbors and launched a unique business to "get more good meat on more plates." The business model of Farmer Girl Meats keeps both process and economic quality high, by delivering pasture-raised meats (beef, pork, lamb, and poultry) directly to customers. And Leslie's passion for the synergies of grass, soil, animals, health and the power of cooperating people sings through her explanation of wholistic land management, for the health of all involved and - most importantly - the land. The only thing you won't find in this conversation is the taste of Farmer Girl's craft meat products. We'll leave that element up to you! Music: Audrey's Bounce, performed live at KDHX by the Western Satellites (2014) Related Earthworms Conversations: Serena Cochran on Humane Farming (April 2014) Want to start an urban garden? Or grow your garden-sized enterprise into a feeding others, providing livelihood for yourself urban FARM? There's a brand new "toolkit" in town for you. Melissa Vatterott, Food & Farms Coordinator for the Missouri Coalition for the Environment returns to Earthworms to present the topics covered in this guide. Urban Ag issues include ordinances (the City Chicken Limit), water access (can you tap into a neighboring property's hose bib, or do you need to install a costly water line?), and zoning for types of structures (tool sheds, high tunnels) and location-specific land usage. Opportunities, on the other hand, are great - and growing - in the St. Louis region! We have lots of vacant land, the climate for three-season food production, good soil, and abundant water, even in times of drought. We have partnerships like these toolkit supporters in the St. Louis Food Policy Coalition: Gateway Greening and Lincoln University Cooperative Extension. And we have leaders like Melissa Vatterott, cultivating data along with berries, greens and carrots, to ensure the viability and fund-ability of our growing Urban Farming culture. Dig into the new Guide to Urban Agriculture and Urban Farming in St. Louis - and help yourself, your neighborhood and your local farmers grow capacity to feed our region! Music: Magic 9, performed live by the Infamous Stringdusters, at KDHX in June, 2011. Related Earthworms Conversations: Melissa Vatterott on the St. Louis Regional Foodshed Study - December 29, 2015. LaVista Farmer Crystal Stevens (Earthworms' farmer!) - July 29, 2015 Farming on a Downtown Roof: Urban Harvest STL - June 30, 2015 Pawpaw, America's Forgotten Fruit - September 30, 2015 Project Garlic: Crop-Sourcing the Super-Bulb - October 13, 2015

There have been many musicians over the years who have openly identified as gay, lesbian, bisexual, or transgender in classic rock. The first bisexual rock star was Sister Rosetta Tharpe, a rock and roll pioneer. Many lesbian, gay, bi, and trans rock musicians were in the closet for years or even decades before coming out. Many of these musicians are people you’ve heard of. Classic rock is for all to enjoy, no matter your sexual orientation. I am writing this post from Ireland, where people voted on a referendum for marriage equality. This is a huge step in the right direction. Thank you to all of the people who voted yes. In honour of that I want to talk about my favourite LGBT musicians from the 60s and 70s. Note: I have since updated this post to include LGBT musicians from the 80s. There has been quite a bit of demand for it, so I will deliver. This is the most popular post on the blog and I am very proud of this post! Thank you for reading! Enjoy! Alice de Buhr – lesbian – Drummer for the band Fanny. Andy Fraser – gay – Bassist and founding member of Free. He formed the band when he was 15. He co-wrote and produced the band’s biggest hit, “All Right Now” and the song came out just before his 18th birthday. He was born in London to a Caribbean father and an English mother and started playing piano at the age of 5 and trained classically for 7 years before switching to guitar. He was expelled from school at 15 and started playing in East End West Indian venues. One day, he was introduced to Alexis Korner, who basically was a mentor to him. Still aged 15, he got his first big gig playing bass for John Mayall. At 16, he formed Free. The band went on to play at the Isle of Wight Festival 1970 and were considered hard rock pioneers. The band broke up in 1973. Paul Rodgers and Simon Kirke went on to join Bad Company. Andy Fraser formed Sharks. Paul Kossoff formed Back Street Crawler, but died at the age of 25. Arthur Conley – gay – Soul singer best known for the 1967 hit “Sweet Soul Music” (#2 US), which was a remake of Sam Cooke’s “Yeah Man”. In 1964, he released the song “I’m a Lonely Stranger”. Otis Redding was so impressed with it that he signed him to his record label, Jotis Records. In the 70s, he moved to the UK and later the Netherlands and changed his name to Lee Roberts. Some claim that the reason he left the US was because people didn’t accept his sexuality. He passed away in 2003. Billy Preston – gay – R&B and soul singer and session musician. He grew up listening to gospel music and that had an influence on his singing. As a kid, he played organ backing gospel singers Mahalia Jackson and James Cleveland. He was a Christian and that made it hard for him to come out of the closet and he didn’t come out until right before his death. He released his debut album when he was 16, 16 Year Old Soul. It was released on Sam Cooke’s SAR Records. He did session and touring keyboard work for The Beatles (and later on George Harrison), Eric Clapton, The Rolling Stones, Little Richard, and Ray Charles. He was signed to the Beatles’ Apple Records in 1969 and recorded two albums on that label: That’s The Way God Planned It and Encouraging Words. In the 70s, he got a few big hits: “Outa-Space”, “Will It Go Around In Circles”, “Space Race”, and “Nothing From Nothing”. Billy Wright – gay – Jump blues singer and major influence on Little Richard, even helped him get a record deal and inspired his flamboyant image. He grew up singing gospel music at church. He also liked to do drag. Boy George – gay – Lead singer of 80s new wave band Culture Club. He is one of the biggest icons of the New Romantic movement of the early 80s, a subculture known for flamboyant fashion and heavy makeup inspired by glam rock and historic fashion. Culture Club were a multicultural band with band members of Irish, Black, and Jewish descent. In 1982, the band got their first #1 hit in the UK, “Do You Really Want to Hurt Me”. Within the next few years, they got top 10 hits with “Karma Chameleon”, “Church of the Poison Mind”, and “The War Song”. Brian Jones – bicurious – Guitarist, founding member of The Rolling Stones, and in my opinion the most fabulous member of the band. Allegedly, Brian Jones had a crush on Dave Davies. Chuck Panozzo – gay – Bassist for the band Styx. He started the band in his hometown of Chicago. He still tours to this day with Styx part time. Styx are a hard/prog rock band best known for the songs “Lady”, “Renegade”, “Come Sail Away”, and “Mr Roboto”. The band released their first album in 1972. He came out in 2001 as gay and said he has AIDS. Of this he says “What the band has taught me psychologically is that I need to go out and be with my band as they continue their legacy in the rock n’ roll world forever. How could that not help me in my recovery process? I have a band that is willing to make sure that I stay healthy.” Of his sexuality and being closeted in the 70s at the peak of Styx’s popularity he says “I was one of those closeted, clandestine type of guys. We would tour like crazy, and my initiation into the gay scene was stifled by the fact that I wasn’t out publicly. When I was on the road with Styx—I’m the bass player—sometimes I would separate from the band and I’d find a bar.” He is a big supporter of LGBT rights and AIDS awareness. Cris Williamson – lesbian – Folk singer and important figure in the women’s music movement. She was born in South Dakota and raised in Colorado and Wyoming. At the age of 16, she released her first album, The Artistry of Cris Williamson. Her 1975 album The Changer and the Changed (released on women’s music record label Olivia Records) was one of the best selling independently released albums of all time, selling over half a million copies. Dave Davies – bisexual – Member of The Kinks. He mainly played guitar and sang in the band. He started the band with his brother, Ray, and friend Pete Quaife. The Kinks were a major part of The British Invasion, touring the world with bands such as The Yardbirds and The Honeycombs. They continued to release albums into the 80s. However, they were banned from touring the States in 1965 because a complaint was filed with a musicians union in the US for apparently misbehaving on stage. Their influences range from the blues to skiffle to British music hall. My favourite songs of theirs include “You Really Got Me”, “All Day And All Of The Night”, “A Well Respected Man”, “Victoria”, “Waterloo Sunset”, and “Lola”. Dave Davies opened up about his sexuality in his autobiography, Kink. Dave Davies now tours solo. Dave Wakeling – bisexual – Lead vocalist of ska band The Beat. The Beat’s first two albums, I Just Can’t Stop It and Wha’ppen?, peaked at #3 on the UK album charts. My favourite song he wrote for the band is “Save it For Later”, released in 1982 on the band’s last album, Special Beat Service. He wrote the song when he was a teenager, before he formed The Beat. The band originally didn’t want to record it because it was “too rock.” David Bowie – bisexual – Got his big break in the music business with “Space Oddity” in 1969. Since then he changed his image many times from the androgynous “The Man Who Sold The World” era to the glam rock “Ziggy Stardust” to “The Thin White Duke”. He was well known for his stage personas and loved to act as those characters. As well as his image changing, his music has changed a lot as well. There’s something for everyone in his discography. He and his wife in the 70s, Angie, were bisexual. David Bowie’s inspirations included American rock and roll, skiffle, and Bob Dylan. He was also inspired by contemporaries: Lou Reed, Iggy Pop, and Marc Bolan. He got to work with Lou Reed and did some vocals on the album Transformer. He was on Marc Bolan’s 1977 show, Marc, performing with Bolan. He came out as bisexual in the 70s. He was well known for the songs “Changes”, “Queen Bitch”, “Starman”, “Rebel Rebel”, “Heroes”, “Let’s Dance”, and “Under Pressure” (with Queen). Debbie Harry – bisexual – Got famous in the 70s and 80s as the lead singer for the band Blondie. Blondie’s best known songs are “Heart of Glass”, “One Way Or Another”, “Call Me”, and “Rapture”. Before Blondie she was in a band in the 60s called The Wind In The Willows, was a go-go dancer, and was a Playboy Bunny. As well as being a musician she is an actress. She came out in a 2014 interview with the Daily Mail. She also refused to perform in the Sochi Olympics due to homophobia in Russia. Of her sexuality she says “Sure, I was in a relationship with a man for almost 20 years and I’ve had other relationships with men, but I’ve also had them with women. I find it very strange that people are less willing to accept that you’re bisexual if you’ve had long-term relationships predominantly with men.” Dee Palmer – transgender and intersex – Member of Jethro Tull from 1977 to 1980, but she did play a part in their albums from 1969-1976, providing orchestral arrangements. Besides working with Jethro Tull, she arranged other classic rock bands music in an orchestral style, such as Queen, The Beatles, Genesis, and Yes. Dug Pinnick – gay – Bassist, songwriter, and co-lead vocalist of hard rock band King’s X. He often plays a 12 string bass. The band had a new wave sound and began as Sneak Preview, releasing only one album in 1983 under that name. After that, they toured and moved to Houston, where they met Sam Taylor, who worked for ZZ Top’s production company and suggested they change their name to King’s X. They released their first album as King’s X in 1988, called Out of the Silent Planet. It has a much different sound from the last one, with a more prog metal sound. The following year, they released their second album, Gretchen Goes to Nebraska. When Dug Pinnick came out as gay in the 90s, Christian shops stopped carrying King’s X albums. Dusty Springfield – lesbian – English blue eyed soul singer. She started her career in the 50s singing in holiday camps. In the 60s she was one of the best known British female singers. Her first solo single was released in 1963, “I Only Want To Be With You” and it was a success. She wrote a few songs, but her biggest hits were covers and songs written by other songwriters. In 1964 she released “Wishin’ and Hopin'”. In 1968 she released “Son of a Preacher Man”, one of her biggest hits. She was a big fan of Motown and her sound was influenced by musicians from that record label. She even hosted a Ready Steady GoI special featuring Motown artists such as The Temptations, The Miracles, The Supremes, and Stevie Wonder. This is part of the early beginnings of Northern Soul. She worked with musicians like Kiki Dee and Elton John. She came out as bisexual in 1970, which took a lot of bravery. In reality though, she was lesbian and needed a cover because if it was known she was gay, her career could be over. Elton John – gay – Went from playing piano at pubs to being one of the best selling musicians ever. The third best selling musician in the United States, only behind Elvis and The Beatles. He played music that had anything from an R&B sound to a more progressive rock sound. He even enjoyed playing classical music. He is best known for being in a songwriting team with Bernie Taupin. In the 70s he played at famous British venues such as The Marquee Club, The Speakeasy, and The Twisted Wheel. He even performed with John Lennon at his last concert. He originally came out as bisexual in 1976, but later came out as gay in 1988. He started the Elton John AIDS Foundation in the early 90s. He got the record for best selling single in 1997 with a remake of “Candle in the Wind”. Elton John did the music for Billy Elliot. Well known songs of his include: “Your Song”, “Daniel”, “Goodbye Yellow Brick Road”, “Tiny Dancer”, and “Philadelphia Freedom”. I really enjoy the album Tumbleweed Connection. Eric Emerson – bisexual – Actor, dancer, and musician who was part of the Andy Warhol Factory scene. He was the lead vocalist of the glam punk band The Magic Tramps. If you like The Velvet Underground and Lou Reed, you’ll like The Magic Tramps. I like the songs “Ode to Jimmy Dean”, “Warriors of the Rainbow”, “Magic in the Moonlight”, and “My Reflection”. When his father found out he was bi, he said to him, “What he don’t understand is that my generation can swing both ways.” Esquerita – gay – Born Eskew Reeder Jr in South Carolina, he was another influence of Little Richard’s. He was a self taught piano player and played secular and gospel music. In the late 50s and early 60s, he played rockabilly music and recorded with Jimi Hendrix, Dr John, Allen Toussaint, and Elvis’ backup singers, The Jordanaires. In the late 60s, he recorded music under the stage name, The Magnificent Malochi. In the 70s, he performed in black gay clubs as Fabulash. Sadly, before his death due to complications from AIDS, he was poor and working as a parking lot attendant and washing car windshields for tips in Brooklyn. Felipe Rose and Randy Jones – gay – Members of The Village People. Before joining The Village People Felipe Rose was a dancer at a club in New York. He is Native American and he is seen in performances and music videos dressed in Native American regalia. He supports AIDS charities and Native American charities. Felipe Rose is not the only gay member of The Village People, his bandmate Randy Jones, the cowboy is also gay. Fred Schneider – gay – Lead singer and one of the founding members of the B-52s. He is known for his trademark spoken delivery, known as sprechgesang (seriously German has some pretty awesome words to describe things that don’t have an English word. I really should learn German). He wrote the band’s debut single, which launched the band into stardom, “Rock Lobster” with bandmate Ricky Wilson. This song is a very good example of Fred Schneider’s vocal style. Freddie Mercury – bisexual – Frontman for Queen. Before joining Queen, he went to the same art school as Pete Townshend, Ealing Art College. He joined a band called Smile with Brian May and Roger Taylor. All of the band members wrote songs that became hits for the band, but Freddie wrote a good amount of them. He had a wide range of influences from 50s rock to progressive rock to hard rock to disco. As a singer he was very versatile. As well as singing he played guitar and piano and played piano from a young age. Genesis P-Orridge – transgender/third gender – Experimental musician from England. They were born in England in 1950 and their interests were the occult and the avant-garde. They changed their name to Genesis P-Orridge at the age of 21. They founded the counterculture art collective COUM Transmissions and later on formed the industrial band Throbbing Gristle in the mid 70s. The band are widely regarded as the founders of industrial music, which was inspired by Krautrock, art pop, and noise music. They played bass, violin, and vibraphone and did vocals for the band. After the breakup of Throbbing Gristle, Genesis P-Orridge founded the band Psychic TV in 1981. They retired from music in 2009. George Michael – gay – Half of singing duo Wham! In the 80s, he believed he was bisexual, before later coming out as gay. Wham! had a few hits in the 80s with “Wake Me Up Before You Go-Go”, “Young Guns (Go For It!)”, “Bad Boys”, and “Careless Whisper”. Holly Johnson and Paul Rutherford of Frankie Goes To Hollywood – gay – Frankie Goes To Hollywood were most famous for the 1983 hit “Relax”. The song was controversial and banned by the BBC because of its sexual themes. The music video for the song took place in a gay S&M club. Other well-known songs by the band include “Two Tribes”, “The Power of Love”, and “Welcome to the Pleasuredome”. Jackie Shane – transgender – Soul and R&B singer originally from the US who moved to Canada and was well known in the local Toronto scene. She was born in Tennessee in 1940 and moved to Montreal in 1960. Frank Motley discovered her when he saw her sitting in the front row of his show. Going from audience member to lead singer of Frank Motley’s band, she moved to Toronto in 1961. Her first single was a cover of “Money (That’s What I Want)”, released in 1962. Later that year, she released “Any Other Way”, which was her biggest hit, reaching #2 on the CHUM charts in Toronto. Five years later, that single was reissued and was a minor hit, peaking at #68 on the national charts. By the 70s she faded into obscurity, but was offered to be a singer for Funkadelic, but turned down the offer because she wanted to take care of her mother. Jane Wiedlin – bisexual – Guitarist of all-girl new wave band The Go-Gos. She is mixed, of German and Lebanese descent. Her biggest influences are The Beatles and The Monkees. She co-wrote the song “Our Lips Are Sealed” with Terry Hall of ska band The Specials. Janis Ian – lesbian – A folk singer who started her career in the mid 60s. She was inspired by Joan Baez. She released her first single at the age of 14, a song she wrote at the age of 13. She was not afraid to write about social issues and this song, “Society’s Child”, was about an interracial relationship. Her first album released in 1967 was #29 in the US. It wasn’t until 1975 that she would get a top 10 hit with “At Seventeen”. She got success in 1975 with her album Between The Lines reaching #1 in the US. Her follow up album Aftertones did well also, reaching #12 in the US and #1 in Japan. She came out as lesbian in 1993 and married her wife 10 years later in Toronto, Canada. Janis Joplin – bisexual – Singer-songwriter best known for being the frontwoman of Big Brother and the Holding Company and later on known for her solo career. She was originally from Texas and she was inspired by blues music when she was in high school. She moved to San Francisco when she was 20 and worked with Jorma Kaukonen, who would later be in Jefferson Airplane. She moved back to Texas a couple of years later. She joined Big Brother and the Holding Company in 1966 and came back to San Francisco. She played at various festivals and events like the Mantra-Rock Dance, Monterey Pop Festival, where she made her breakthrough, and at Woodstock. Her best known songs are “Piece of My Heart”, “Ball and Chain”, and “Me and Bobby McGee”. She died at the age of 27 in 1970. Jayne County – transgender – Lead singer of punk band Wayne County & the Electric Chairs and involved in the Warhol Factory scene. She was also a DJ at Max’s Kansas City in New York. She is the first openly transgender singer. Her band moved to London and they signed to Safari Records, releasing albums like Storm The Gates of Heaven and Things Your Mother Never Told You. The band are known for their profanity-filled lyrics and campy image. Joan Armatrading – lesbian – St Kitts-born songwriter who was raised in Birmingham. She first performed at Birmingham University at the age of 16, singing a mix of original songs and covers. In 1970, she met Pam Nestor, a longtime collaborator. She released her debut album in 1972, Whatever’s For Us. The album didn’t chart and neither did her sophomore album, Back to the Night. In 1976, she got her first top 10 hit with “Love and Affection”. That song was off her self-titled album, which went gold in the UK. Her peak fame was in the 80s with the release of gold albums Me Myself I, Walk Under Ladders, and The Key. In 1980, she was nominated for two Grammys. “Drop the Pilot” was her biggest hit, released in 1983. It topped the charts in South Africa and was a top 10 hit in Australia, and reached #11 in the UK. Joan Jett – doesn’t like labels, so I’ll say sapphic which is a term for women who like women (WLWs) – You can’t write about LGBT rock stars without talking about Joan Jett, who very much values privacy when it comes to her love life. She never confirmed or denied rumours that she is lesbian or bisexual. She tells people to assume away. That said, she said this to the New York Times in response to a question about a movie about her playing at an LGBT film festival when she’s not out: Jobriath – gay – Released his first album called Pidgeon in 1969 before he was known as Jobriath. Very similar to David Bowie and Peter Gabriel in the way that he wore very odd costumes on stage. Many consider him the first gay rock star. He released his first album as Jobriath in 1973, a self-titled debut. It had a glam rock sound with some classical music influences. He died of AIDS in 1983 and was one of the first famous musicians to die of AIDS. John Lennon – bisexual – Does he need any introduction? One of the major songwriters of The Beatles and had a successful solo career. In 2015, Yoko Ono revealed that John Lennon was bisexual. Of his sexuality, Yoko said: “John and I had a big talk about it, saying, basically, all of us must be bisexual. And we were sort of in a situation of thinking that we’re not [bisexual] because of society. So we are hiding the other side of ourselves, which is less acceptable.” Johnnie Ray – gay – If you’re not familiar with music of the 50s, you must have heard this name in the opening lyrics of Dexys Midnight Runners’ “Come On Eileen”. He was more of a jazz and pop singer, but his music was influential in rock and roll, and he’s considered to have been a pioneer in the genre. Ringo Starr said that the three singers The Beatles listened to most were Chuck Berry, Little Richard, and Johnnie Ray. He grew up in Oregon and became deaf in one ear as a childhood because of an accident during a Boy Scout ritual. He wore hearing aids during performances. In the early 50s, he got into R&B music and gained a following at black nightclubs. He became known for his over the top theatrics while performing, which gave him the nickname Mr Emotion. He was in one movie in 1954, There’s No Business Like Show Business, with Ethel Merman and Marilyn Monroe. The 60s was very different from the 50s music and style wise and anything old was out, but he didn’t stop performing entirely. In 1969, he toured Europe with Judy Garland and was best man at her wedding. He struggled with drinking from the 60s until his death in 1990 of liver failure. As for his sexuality, before he was famous, he was arrested in Detroit for cruising in the toilets, soliciting an undercover officer for sex. Because he wasn’t famous at the time, the newspapers didn’t report it. He was briefly married to a woman named Marilyn Morrison, at the peak of his fame. He was arrested again there at the end of the decade for soliciting an undercover officer for sex at a bar. There were rumours throughout his career that he was gay, but he never publicly came out. Still, he had fan girls even though he was gay. Johnny Mathis – gay – Pop singer-songwriter with a long career starting in the 50s and even got a few hits in the 70s. In 2017, he came out as gay in an interview with CBS News Sunday Morning. He said this to Us Magazine: “I come from San Francisco. It’s not unusual to be gay in San Francisco. I’ve had some girlfriends, some boyfriends, just like most people. But I never got married, for instance. I knew that I was gay.” Judee Sill – bisexual – Country singer-songwriter from the 70s. She had relationships with both men and women. June Millington – lesbian – Member of all girl group Fanny. She’s the lead guitarist of the band. She was born in the Philippines and moved to the United States with her family in 1961. She has been playing in bands with her sister since the mid 60s. Fanny released their first album in 1970 and they played on the same bill as The Kinks and Procol Harum. She left Fanny in 1973 and started a solo career. She was part of the Women’s music movement in the 70s. Recently she’s been working on an autobiography, Land of a Thousand Bridges, and does work with the Institute for the Musical Arts, which supports women interested in playing music. The organisation organises summer camps, workshops, and has a recording studio. Kate Pierson – bisexual – One of the singers of the B-52s. Her vocal harmonies with Cindy Wilson were a key part of the B-52s sound. She was born and raised in New Jersey. The band were formed in Athens, Georgia in 1976. The band went to a Chinese restaurant, had some drinks and after that they had a jam session. The band’s name comes from southern slang for a beehive hairstyle. True to the name, the band have a very retro aesthetic, a throwback to the 60s, but with a more modern sound. In 2003, Kate started dating Monica Coleman. In 2015 they got married. She has described herself as a “late-in-life-lesbian”. In an interview with Al Jazeera, she said this about her stance on transgender rights: “Well, I’m bisexual, and I was always with men, and now I’m with Monica for 11 years, going on 12, and so this is an issue that I care a lot about.” “Roam” is one of the band’s biggest hits and features some great vocals from Kate Pierson and Cindy Wilson. Keith Strickland – gay – Originally the drummer of the B-52s, but after Ricky Wilson’s death, he became the guitarist. He came out as gay in 1992, after the band scored major hits like “Love Shack” and “Roam”. He is the main composer of the band, writing the music. In 2012, he retired from touring. Klaus Nomi – gay – Iconic singer who was known for his stage persona and vocal range. He was born in Germany in 1944 and moved to New York City in 1972 and worked as a pastry chef while taking voice lessons. He performed in a satirical version of Richard Wagner’s Das Rheingold in 1972, but his big break came in the late 70s when he performed in “New Wave Vaudeville”. While at the performance, he met Kristian Hoffman of The Mumps and they collaborated, with Hoffman writing songs for him. He later played at the famous venue, Max’s Kansas City and sang with David Bowie on Saturday Night Live. What a way to end the 70s! He also worked with artists like Jean-Michel Basquiat and Keith Haring. His self-titled debut was released in 1981. Some songs I like from that album are “Lighting Strikes”, “Nomi Song”, a cover of Lesley Gore’s “You Don’t Own Me”, and “Total Eclipse”. The following year, he released Simple Man. Some highlights from the album are “After the Fall”, “Falling in Love Again”, “ICUROK”, and “Rubberband Lazer”. Klaus Nomi passed away in 1983 due to complications from AIDS. Right before his death, he was working on an opera. These songs recorded right before his death were released on a compilation album, Za Bakdaz, in 2007. Lance Loud and Kristian Hoffman of Mumps – gay – Lance Loud was the frontman and Kristian Hoffman was the keyboard player. Mumps performed at Max’s Kansas City, Hurrah, and CBGB and audiences liked them, but they never got signed to a major record label and only released two singles independently, “I Like To Be Clean” and “Rock & Roll This & That”. Laura Nyro – bisexual – Singer-songwriter whose music style took diverse influences from jazz to gospel to r&b to show tunes. Her best known albums are Eli and the Thirteenth Confession and New York Tendaberry. Fans of her work include Todd Rundgren, Carole King, Joni Mitchell, Bette Midler, and Elton John. She released her first album in 1967 when she was 19. Songs from that album went on to be covered by other musicians such as Blood, Sweat & Tears, The 5th Dimension, and Barbra Streisand. She identified as a feminist and said that both the feminist movement and peace movement influenced her songwriting. She died of ovarian cancer in 1997 at the age of 49. Les McKeown – bisexual – Lead singer of Scottish boy band The Bay City Rollers. Sang on the hits “Shang-a-Lang”, “Bye Bye Baby”, and “Saturday Night”. Lesley Gore – lesbian – Singer known for the songs “It’s My Party” and “You Don’t Own Me”. “It’s My Party” was a #1 for her while she was still in secondary school. She performed on the TAMI Show, a concert film from 1964. She was discovered by Quincy Jones. As well as being a singer, she wrote songs and acted. Her music was relatable to young people. In university she realised she was lesbian, but didn’t come out until after the peak of her career. Little Richard – identified as gay at one point, but some say he was bisexual – Rock and roll pioneer in so many ways. Not just in sound, but image. He was rocking androgyny way before the psychedelic and glam rock scenes. He’d wear flashy clothes and makeup. He was even a drag queen, performing under the name Princess LaVonne. Now, his relationship with his sexual orientation is a sad one. As you might know, he is religious and has trouble reconciling the two. He has called his sexual orientation unnatural. The original lyrics of his song, “Tutti Frutti”, referenced being with a man – “Tutti Frutti, good booty / If it don’t fit, don’t force it / You can grease it, make it easy.” Long John Baldry – gay – A blues singer. He was known as “Long John” because he was 6’7″. He sang with Blues Incorporated, Cyril Davies R&B All Stars, and Steampacket. He released his first solo album in 1964, which had covers of “I Got My Mojo Workin”, “Hoochie Coochie Man”, and “Dimples”. He publicly came out as gay in the 70s. Lou Reed – bisexual – Singer for The Velvet Underground. He wrote most of their songs. He also had a successful solo career with well known songs such as “Satellite of Love” and “Walk on the Wild Side”. He wrote and sang a song called “Kill Your Sons” based on his father making him go to shock therapy sessions as a young adult. He moved to New York City in 1964 and then met John Cale and he got in touch with Sterling Morrison to start The Velvet Underground. The band were not commercially successful at the time, but they were still influential and people easily recognise The Velvet Underground And Nico album cover that Andy Warhol did. Andy Warhol were very important and mentored the band and they were part of the Exploding Plastic Inevitable. Lou Reed left the Velvet Underground in 1970 and had a solo career. He was known for having a unique sounding voice. Some Velvet Underground songs I recommend are “Sunday Morning”, “Heroin”, “I’m Set Free”, “Sweet Jane”, and “Rock & Roll”. Marc Almond – gay – Singer-songwriter and half of pop duo Soft Cell. As a teenager, he got into rock music by listening to John Peel’s radio show. He was really into glam rock in its heyday. Before the fame, he went to art school and acted in some performance theatre pieces and short films. Soft Cell’s biggest hit was a cover of Gloria Jones’ “Tainted Love”, a popular song in the Northern Soul scene. He later had a solo career. Of his sexuality, he said he didn’t like being pigeonholed as a “gay musician” because it’s a way of marginalising someone’s work and making it seem less important and not appealing to the mainstream because it implies that it’s not important to those who aren’t gay. He’s right. Music doesn’t have a sexuality. It’s art and art is for all to enjoy. Marc Bolan – bisexual – Marc Bolan was best known for his work under the T. Rex/Tyrannosaurus Rex moniker. His manager, Simon Napier-Bell said he was bisexual, but never was open about it. In an interview with Record Mirror, he said in response to a question asking if he was heterosexual, “No, bisexual, but I believe I’m more heterosexual ‘cos I definitely like boobs. I always wished I was 100 per cent gay, it’s much easier.” To sum up his career, he started off in a trio with Helen Shapiro, playing guitar. He was kicked out of school when he was 15 and became a model. He recorded his first single, the Cliff Richard-style “All At Once” in 1964, at the age of 17. The following year, he released another single called “The Wizard”. He was in one more band, John’s Children, before going on his own with Tyrannosaurus Rex/T. Rex. Tyrannosaurus Rex more folk sounding, with a psychedelia twist, and it’s a good bit different from his better-known glam rock stuff, but still amazing. During the folk era, he wrote a book of poems called The Warlock of Love. A couple of his early albums have really long titles like Prophets, Seers, and Sages: The Angels of the Ages or My People Were Fair and Had Stars in Their Hair, But Now They’re Content to Wear Stars on Their Brows. The year of change for Marc was 1970, when he released his first glam rock single, “Ride a White Swan”. From there, he changed his style to a glittery androgynous one, this was the beginning of his meteoric rise with hit after hit. The years 1971-1973 were his peak with hit singles like “Hot Love”, “Get it On”, “Jeepster”, “Telegram Sam”, “Metal Guru”, and “Children of the Revolution” either topping the charts or just barely missing it, peaking at #2. His popularity declined in the mid 70s, but he made a comeback in 1977, with a TV show called Marc. Punk bands like The Jam performed on the show. On the last episode of the show, he and David Bowie performed together. Two weeks before what would have been his 30th birthday, Marc Bolan passed away in a car crash. Mick Jagger – allegedly??? bicurious – I can’t say for sure if Mick Jagger is bisexual, which is why I avoided including him on this list for a long time. Allegedly, David Bowie’s wife Angie caught Mick Jagger and David Bowie in bed together. The two were androgynous rock stars who might have been open to experimenting with the same sex. Both Jagger and Bowie denied these rumours. Morrissey – may be bisexual, but he doesn’t like labels – Singer of Manchester indie band The Smiths. He and Johnny Marr wrote the songs for the band. In the 70s, Morrissey would visit gay bars and clubs. In his autobiography he said that his first relationship was with a man. Songs like “This Charming Man”, “Handsome Devil”, “What Difference Does It Make”, and “Hand in Glove” have references to homosexuality. Neil Tennant – gay – Singer and one half of The Pet Shop Boys, the most successful British pop duo. He met his bandmate, Chris Lowe, in London at an electronics shop and they got along because of their interest in electronic music. He was raised a Catholic and wrote the hit song “It’s A Sin” to describe his strict upbringing. He came out as gay in the 90s. The Pet Shop Boys are best known for the songs: “West End Girls”, “Rent”, “Heart”, and “Domino Dancing”. Nickey Barclay – bisexual – Keyboard player for the all-girl rock band Fanny. She came out a few years after she left the band. Nona Hendryx – bisexual – Distant cousin of Jimi Hendrix and singer of the group, LaBelle, whose biggest hits were “I Sold My Heart to the Junkman”, “Down the Aisle”, “You’ll Never Walk Alone”, and “Lady Marmalade”. They also have a cool cover medley of Thunderclap Newman’s “Something in the Air” and Gil Scott-Heron’s “The Revolution Will Not Be Televised”. LaBelle appeared on Laura Nyro’s 1971 album, Gonna Take a Miracle. Hendryx released her self-titled debut in 1977 with highlights like “Winning” and “Everybody Wants to Be Somebody”. She has worked with Tina Weymouth, Nancy Wilson, Peter Gabriel, Prince, and Keith Richards and sang on “Sun City” with Artists United Against Apartheid. In 2001, she spoke to The Advocate about her bisexuality. Norma Tanega – unknown (not sure if lesbian or bisexual) – Folk singer from California. In her 20s she moved to Greenwich Village to pursue her dreams. She was in the folk scene there and was politically active, protesting the Vietnam War. For a time, she lived in England and dated Dusty Springfield, who she wrote some songs for. She released her first single in 1966, “Walking My Cat Named Dog” and that same year she released an album of the same name. Some good songs on that album are “You’re Dead”, “Jubilation”, and “A Street That Rhymes at 6am”. Pete Burns – can be described as bisexual and androgynous, but he did not like labels – Singer of Hi-NRG and synthpop band Dead or Alive. They were best known for the 1985 hit “You Spin Me Round (Like a Record)”. Pete Burns was from Liverpool. He worked at a record shop and was in a short-lived goth band called Nightmares in Wax, which only recorded a few songs and later on, after a lineup change, became Dead or Alive. He was known for his androgynous appearance and big hair. before their biggest hit “You Spin Me Round”, they had a minor hit, a cover of KC and The Sunshine Band’s “That’s The Way (I Like It)”. After those two songs, the band didn’t have any hits that matched that success. Pete Shelley – bisexual – Lead singer of Buzzcocks. He was born Peter McNeish in Lancashire and chose the stage last name Shelley as a tribute to his favourite poet, Percy Bysshe Shelley (husband of Mary Shelley). While at university, he formed Buzzcocks with some friends and they made their debut in 1976 opening for The Sex Pistols in Manchester. What made the pint-sized 5’4″ Pete Shelley stand out as a punk rocker was that he had a more clean, wholesome image, not a loud, rebellious image. He liked writing songs in a gender neutral way so everyone could relate to them, you might notice this in his band’s biggest hit “Ever Fallen In Love With Someone You Shouldn’t’ve”. Besides punk rock, he had an interest in electronic music and in his pre-Buzzcocks years he recorded an experimental Krautrock like album called Sky Yen. He resumed making electronic music in the 80s with albums like Homosapien and XL-1. “Homosapien” was his most overtly gay song, winning a ban from BBC radio for lyrics like “homo superior in my interior”. He identified as bisexual for his whole life. He died in 2018. Pete Townshend – bisexual – Guitarist and primary songwriter for The Who. He and Roger Daltrey continue to tour to this day. He was behind genius albums such as Tommy, Quadrophenia, and Who’s Next. He taught himself guitar. He dropped out of art school in 1964 because he was making more money than his own professors by playing gigs. He joined The Detours with John Entwistle and Roger Daltrey. The Detours became The Who and Keith Moon later joined the band. Pete Townshend suggested that they call themselves The Hair. Pete Meaden discovered them and changed their name briefly to The High Numbers. They went back to being The Who, being managed by Kit Lambert and Chris Stamp. Here’s their first single “I Can’t Explain”. Peter Straker – gay – Played the part of Hud in the musical, Hair. Also was well known for working with Freddie Mercury, who produced one of Straker’s albums, This One’s On Me. He shared lead vocals with Jaki Whitren on the song “Some Other Time,” on the Alan Parsons Project album I Robot. Phil May – bisexual – Pretty Things frontman. The Pretty Things are a band with a cult following, best known for the sad WWI concept album S.F. Sorrow, released in the tragedy-filled year of 1968. Famous fans of the band include David Bowie (who considered Phil May a god and wrote “Oh You Pretty Things” and covered two of their songs), David Gilmour, Mick Jagger, and The Who. He was born Philip Arthur Dennis Kattner and adopted the surname May from his aunt and uncle who raised him. What made May stand out in the sea of British rockers of the 60s was his super long hair. In fact, he was said to have the longest hair of any British rocker in that era. His hair kept growing and by the 70s, he had chest length locks. It is unknown when he came out as bisexual, but he loved to switch around pronouns when covering songs and he said that he felt really confident about his androgynous looks. Phranc – lesbian – Punk and folk singer-songwriter from Los Angeles who has a trademark androgynous look and influenced Queercore. Self-proclaimed “All-American Jewish Lesbian Folksinger”. She got her start in bands Nervous Gender and Catholic Discipline. She released her first solo album in 1985 called Folksinger. It’s worth listening to and there’s a cover of Bob Dylan’s “The Lonesome Death of Hattie Carroll”. Her second album released in 1989, I Enjoy Being a Girl has a better produced sound to it and she produced it with Violent Femmes producer Victor DeLorenzo. Ray Davies – bisexual – Leader, lead vocalist, and main songwriter of The Kinks. As I said earlier in the paragraph about Dave, the band have written quite a few songs about LGBT issues. He’s the more guarded and reserved of the two brothers, so it’s hard to get a straight answer about what he identifies as, but in this early 70s interview with Candy Darling, Tinkerbelle, and Glenn O’Brien he pretty much says it: he likes both men and women. “Why don’t you ask me what sort of men I like?” he asks. When Tinkerbelle asked him if he likes men, he said mhmm. He also said in a 1994 interview when asked about his sexuality, “I don’t know what I am. I’ve got female traits in me, male and female. I prefer people who are not ashamed to exhibit both. That doesn’t mean to say I have any bias one way or the other.” Ricky Wilson – gay – Original guitarist of the B-52s. He was a member of the band until his death in 1985. Two years before his death he found out he had AIDS and he kept his illness a secret from the rest of the band. He was one of the main songwriters of the band and would often collaborate with Fred Schneider and Keith Strickland. His guitar sound added to the quirkiness of the band. He was the first member of the band to come out as gay. Every member of the B-52s was gay or bisexual, except for Ricky Wilson’s sister, Cindy. Rob Halford – gay – Lead singer for hard rock band Judas Priest. He wrote or cowrote a lot of the band’s hits. The band’s influences include Black Sabbath, Led Zeppelin, and Deep Purple. They released their first album, Rocka Rolla, in 1974. The band reached major success in 1979 and were famous throughout the 80s. You might know the song “Breaking The Law” because of Beavis and Butthead. Of coming out of the closet he says “It’s a wonderful moment when you walk out of the closet. Now I’ve done that and I’ve freed myself.” The Singing Nun – lesbian – A Belgian one-hit-wonder known for “Dominique”, released in 1963. Indeed it’s true she was a nun, but she left her convent when she was 1966. Later, she said she was forced out. That year, she reunited with her friend, Annie Pécher, who she knew from summer camp. Annie really liked her, but she didn’t feel the same way about her, at first. They moved in together and 14 years later, they had a romantic relationship. She owed the Belgian government a lot of money in back taxes from the royalties she received in the 60s from her hit and she didn’t have the money to pay them back because the money went to her religious congregation. She recorded a disco version of “Dominique”, but it didn’t go anywhere. She and her girlfriend started a centre to help children with autism and it had to shut down, leaving them devastated. She and Annie took their lives in 1985, overdosing on alcohol and barbiturates, and were buried together. Siouxsie Sioux – bisexual – Lead singer of Siouxsie and the Banshees. She was born Susan Ballion in London. Her father was Belgian. As a child she was very lonely and dealt with a lot of trauma. One of her biggest inspirations was seeing David Bowie perform on Top of the Pops. As a teenager, she got better and went to gay clubs with her friends. She became a big fan of the Sex Pistols and wanted to make music of her own. What made her stand out in the scene is her gothic style. Siouxsie and the Banshees made their debut in 1978 and throughout the 80s they had a lot of success with many hit singles. She said in an interview, “I’ve never particularly said I’m hetero or I’m a lesbian. I know there are people who are definitely one way, but not really me. I suppose if I am attracted to men then they usually have more feminine qualities.” Sister Rosetta Tharpe – bisexual – While her career started in the late 30s, she was incredibly influential and considered the original soul sister and Godmother of Rock and Roll. Her beginnings were in gospel music and she quickly crossed over into R&B and rock and roll, being one of the first gospel musicians to do so. Songs from the late 1930s like “Rock Me”, “That’s All” and “This Train” demonstrate this and were commercial successes. Not only was she an influential singer, but also an influential guitarist who participated in guitar battles at the Apollo in Harlem. Unfortunately, she was the target of sexist and backhanded compliments like being told she “played like a man”. In actuality, she played guitar better than most of her male contemporaries. Her song “Strange Things Happening Every Day”, released in 1944, was the first gospel song to make the Harlem Hit Parade (later known as Race Records and R&B) and some consider it the first rock song. Some rumours claimed she dated gospel singer Marie Knight. She saw her perform at a Mahalia Jackson concert and invited her to tour with her. Sister Rosetta Tharpe remained active in the 60s, performing alongside musicians like Muddy Waters. She passed away in 1973 as a result of a stroke. Little Richard, Johnny Cash, Aretha Franklin, Isaac Hayes, Tina Turner, and Karen Carpenter called her a major influence. Shona Laing – bisexual – This Kiwi singer-songwriter got famous at the age of 17 with the song “1905”, released in 1972. The song reached #4 in her home country. Two follow up singles she released that year were successful: “Show Your Love” (#4 in the New Zealand charts) and “Masquerade” (#11 in the New Zealand charts). She had a comeback in the 80s with the songs “(Glad I’m) Not a Kennedy” and “Soviet Snow”. The most famous band she collaborated with were Manfred Mann’s Earth Band. She contributed vocals to some songs on the album Somewhere in Afrika. She came out as bisexual at a concert in 1996. Sylvester – gay – Disco musician best known for the song ‘You Make Me Feel Mighty Real”. He was known as “Queen of Disco”. He started off singing gospel music in church. He was also influenced by blues and jazz singers like Billie Holiday and Josephine Baker. He started The Disquotays as a teenager in the 60s with some friends he met at gay clubs. He was known for his androgynous dress sense. He moved to San Francisco in the 70s. Some other songs he made were “Dance (Disco Heat)”, “Do Ya Wanna Funk”, “Down Down Down”, and “Over and Over”. Tom Robinson – bisexual, but identifies as gay – Singer-songwriter and LGBT rights activist. He was the leader of the Tom Robinson Band. He was born in Cambridge, England and realised he was gay when he fell in love with a classmate. He started his band in 1976 and they released their debut single “2-4-6-8 Motorway” (which vaguely mentions a gay lorry driver) in 1977; it peaked at #5 in the UK charts. In 1978, they released a song called “Glad To Be Gay”, which was originally written for the 1976 London Pride parade and banned by the BBC. On sexuality, he said that he didn’t understand bisexuality at first, but then came to understand it better. Wendy Carlos – transgender – Best known for composing the scores for A Clockwork Orange and The Shining. She plays keyboard and synthesiser. She is also one of the first famous people to come out as trans, coming out in 1979 in an interview with Playboy Magazine. She also released albums that combined electronic and classical music like Switched-On Bach and The Well Tempered Synthesizer, from 1968 and 1969, respectively. Not musicians, but were important to their careers: Andy Warhol – gay – Manager and producer of The Velvet Underground. He was mostly known for his art and the Factory scene around it. The Factory scene had many drag queens, trans women, and LGBT celebrities and popular icons. He was one of the most famous openly gay people before the gay liberation movement took off. Bob Crewe – gay – Songwriter and record producer best known for his work co-writing songs with Bob Gaudio for Frankie Valli and the Four Seasons. Brian Epstein – gay – Manager of The Beatles. Born to a Jewish family in Liverpool. Found out about The Beatles when they recorded “My Bonnie” with Tony Sheridan. He was in charge of the record department of the NEMS music store. The Beatles all frequented the shop. He was influential in creating the image of the band. Besides managing The Beatles, he managed Gerry & The Pacemakers and Billy J. Kramer and the Dakotas. Desmond Child – gay – Songwriter who wrote hits like “I Was Made For Loving You”, “I Hate Myself For Loving You”, “Livin’ on a Prayer”, and “Dude Looks Like a Lady”. Joe Meek – gay – Producer, sound engineer, and songwriter who worked with quite a few early-mid 60s artists from the UK like The Tornados, Screaming Lord Sutch, Heinz, Billy Fury, Tom Jones, The Honeycombs, and Tommy Steele. If you like the cosmic sounds of Hawkwind and Pink Floyd, you might want to thank Joe Meek since he was a pioneer in the space rock genre, writing the successful song “Telstar” in 1962. The song went to #1 before the British Invasion began, being the first American #1 by a British band. Not only that, but he even released a space-themed concept album in 1960 called I Hear a New World. John Reid – gay – Former manager for Elton John and Queen. Dated Elton John in the 70s. Kenneth Anger – gay – Filmmaker. You could say he invented the music video. Classic rockers Mick Jagger and Jimmy Page worked on a couple of his movies. Kit Lambert – gay – Managed The Who. Came across them when they were known as The High Numbers and started to make a film about them with Chris Stamp as an up and coming unsigned band. He was also a producer for the band at one point. He and Chris Stamp were fired in 1974. Larry Parnes – gay – Manager of pre-British Invasion rock stars like Marty Wilde, Billy Fury, Vince Eager, Dickie Pride, Lance Fortune, Duffy Power, Johnny Gentle, Terry Dene, Nelson Keene. He also managed 60s singer Georgie Fame who reached #1 with “Yeh Yeh”. He was known for giving the musicians unique stage names that were supposed to correspond with traits they had. Michael Aldred – gay – Co-presenter of Ready Steady Go! Got his start in music by writing articles for a magazine called Jazz News. He auditioned for teen advisor for a pop music series, Ready Steady Go! in 1963 and was one of the two selected to present. The other was Cathy McGowan. The producer of the show wanted to make it more appealing to youth by having presenters from the same generation. He was only 18 and a half when he started presenting Ready Steady Go! and was the youngest TV presenter in Britain. He later had flings with Andrew Loog Oldham and Dave Davies. He tried releasing music of his own, but it didn’t go anywhere so he went into producing music and went back to his roots in music reviewing, writing for Goldmine and Audio. He died in April 1995. Richard O’Brien – transgender (possibly non-binary) – Actor and TV presenter best known for writing the cult classic Rocky Horror Picture Show. All songs in the musical were written by him. The film version came out in 1975. You might know songs like “Dammit Janet”, “Time Warp”, “Sweet Transvestite”, and “Touch-a, Touch-a, Touch-a, Touch Me”. Robert Mapplethorpe – gay – Photographer known for his black and white photographs. Known in the classic rock world for his friendship with Patti Smith, who he dated for 5 years. He took the album cover photograph for Horses. Robert Stigwood – gay – Manager of Cream and the Bee Gees and produced Grease and Saturday Night Fever. Sandy Stone – transgender – Member of women’s music record label Olivia Records collective and sound engineer for the record label. Simon Napier-Bell – gay – Manager for bands like The Yardbirds, T. Rex, Japan, London, Ultravox, and Boney M. Stacia – bisexual – Dancer for 70s space rock band Hawkwind. Joined the band at the age of 19. She was known for dancing while nude with body paint and being 6’2″ tall. In a 1974 interview with Penthouse, she said she was bisexual. Tony Stratton-Smith – gay – Owner of Charisma Records and manager of Genesis, The Nice, and Van der Graaf Generator. Before entering the music industry, he was a sports journalist. I hope you enjoyed this post on The Diversity of Classic Rock. Please leave your thoughts and questions in the comments section below. Thank you! Want to learn more about LGBT history in classic rock? Read my post about classic rock songs about LGBT people. There’s a part two, too! Shout out to my good friend and Topaz level Patron, Patrick. Loved this post and want to see more great posts like this and show your appreciation for The Diversity of Classic Rock? Chip in some money on Patreon (monthly donation) or Ko-Fi (one-time donation). Or buy my merch or my photography prints on RedBubble. Or donate your writing or art talents to my blog, contact me here if you’re interested in collaborating. All of this is totally optional, but extremely helpful. All Diversity of Classic Rock content will remain free, but Patrons get some nice perks, like early access to blog posts, birthday cards, Skype calls with me, and exclusive behind the scenes posts. Every dollar helps. If you cannot afford to donate to The Diversity of Classic Rock, there are many free ways to support the blog: clicking that follow button on my website, turning off your AdBlock, following me on Facebook or Twitter, liking posts, sharing posts, leaving nice comments, or sending your music for review. Thank you!

Frank Lautenberg on Foreign Policy Democratic Sr Senator (NJ) Voted YES on cooperating with India as a nuclear power. Congressional Summary:US-India Nuclear Cooperation Approval and Nonproliferation Enhancement Act: - Approves the US-India Agreement for Cooperation on Peaceful Uses of Nuclear Energy. - Declares that it is US policy to prevent the transfer to India of nuclear equipment, materials, or technology from other participating governments in the Nuclear Suppliers Group or from any other source; and - any nuclear power reactor fuel reserve provided to India for use in safeguarded civilian nuclear facilities should be commensurate with reasonable reactor operating requirements. Proponent's argument to vote Yes:Rep. HOWARD BERMAN (D, CA-28): Integrating India into a global nonproliferation regime is a positive step. Before anyone gets too sanctimonious about India's nuclear weapons program, we should acknowledge that the five recognized nuclear weapons states have not done nearly enough to fulfill their commitments under the Nuclear Nonproliferation Treaty, including making serious reductions in their own arsenals, nor in the case of the US in ratifying the Comprehensive Test Ban Treaty. Opponent's argument to vote No:Rep. BARBARA LEE (D, CA-9): In withholding my approval, I seek not to penalize the people of India but, rather, to affirm the principle of nuclear nonproliferation. Jettisoning adherence to the international nuclear nonproliferation framework that has served the world so well for more than 30 years, as approval of the agreement before us would do, is just simply unwise. It is also reckless. Approval of this agreement undermines our efforts to dissuade countries like Iran and North Korea from developing nuclear weapons. By approving this agreement, all we are doing is creating incentives for other countries to withdraw from the Nuclear Nonproliferation Treaty. Reference: US-India Nuclear Agreement; ; vote number 2008-S211 on Oct 1, 2008 Voted YES on killing a bill for trade sanctions if China sells weapons. Vote to table [kill] an amendment that would require sanctions against China or other countries if they were found to be selling illicit weapons of mass destruction. ; vote number 2000-242 on Sep 13, 2000 Voted NO on capping foreign aid at only $12.7 billion. Adoption of the conference report on the 2000 Foreign Operations Appropriations Bill provided $12.7 billion for foreign aid programs in 2000. Vetoed by President ClintonVeto message of 10/18/1999: W cannot protect American interests at home without active engagement abroad. We must lead in the world, working with other nations to defuse crises, repel dangers, promote more open economic and political systems, and strengthen the rule of law. This bill rejects all of those principles. The overall funding provided by H.R. 2606 is inadequate. By denying America a decent investment in diplomacy, this bill suggests we should meet threats to our security with our military might alone. That is a dangerous proposition. For if we underfund our diplomacy, we will end up overusing our military. For example, A generation from now, no one is going to say we did too much to help the nations of the former Soviet Union safeguard their nuclear technology and expertise. If the funding cuts in this bill were to become law, future generations would certainly say we did too little and that we imperiled our future in the process. Reference: H.R. 2606 Conference Report; Bill H.R. 2606 ; vote number 1999-312 on Oct 6, 1999 Status: Conf Rpt Agreed to Y)51; N)49 Voted YES on limiting the President's power to impose economic sanctions. To kill a proposal limiting President Clinton's ability to impose economic sanctions on foreign nations. Status: Motion to Table Agreed to Y)53; N)46; NV)1 Reference: Motion to table the Lugar Amdt #3156.; Bill S. 2159 ; vote number 1998-201 on Jul 15, 1998 Voted NO on limiting NATO expansion to only Poland, Hungary & Czech. This amendment would have limited NATO Expansion to only include Poland, Hungary and the Czech Republic. Status: Amdt Rejected Y)41; N)59 Reference: NATO Expansion limit-Warner Amdt. #2322; Bill NATO Expansion Treaty #105-36 ; vote number 1998-112 on Apr 30, 1998 Voted YES on $17.9 billion to IMF. Would provide $17.9 billion for the International Monetary Fund. Status: Amdt Agreed to Y)84; N)16 Reference: McConnell Amdt #2100; Bill S. 1768 ; vote number 1998-44 on Mar 26, 1998 Voted YES on Strengthening of the trade embargo against Cuba. Strengthening of the trade embargo against Cuba. Status: Conf Rpt Agreed to Y)74; N)22; NV)4 Reference: Conference Report on H.R. 927; Bill H.R. 927 ; vote number 1996-22 on Mar 5, 1996 Voted NO on ending Vietnam embargo. Ending U.S. trade embargos on the country of Vietnam. Status: Amdt Agreed to Y)62; N)38 Reference: For. Reltns. Auth. Act FY 94 & 95; Bill S. 1281 ; vote number 1994-5 on Jan 27, 1994 Monitor human rights in Uganda-Sudan crisis. Lautenberg sponsored the Northern Uganda Crisis Response Act Expresses the sense of Congress that the United States should: Became Public Law No: 108-283. Source: Bill sponsored by 9 Senators 04-S2264 on Mar 31, 2004 - support efforts for a peaceful resolution of the conflict in northern and eastern Uganda; - work with the Government of Uganda and the international community to make available sufficient resources to meet the relief and development needs of the towns and cities that are supporting large numbers of displaced people; - urge the leaders and members of the Lord's Resistance Army to stop the abduction of children, and urge all armed forces in Uganda to stop the use of child soldiers, and seek the release of all individuals who have been abducted; - urge the Government of Uganda to improve the professionalism of Ugandan military personnel currently stationed in northern and eastern Uganda, with an emphasis on respect for human rights and civilian protection; - work with the international community to assist and increase the capacity of Ugandan civil institutions to monitor the human rights situation in northern Uganda; - make clear that the relationship between Sudan and the United States cannot improve unless no credible evidence indicates that authorities of the Government of Sudan are providing support to the Lord's Resistance Army. Implement Darfur Peace Agreement with UN peacekeeping force. Lautenberg co-sponsored implementing Darfur Peace Agreement with UN peacekeeping force A resolution calling for peace in Darfur. Source: S.RES.455 08-SR455 on Feb 14, 2008 - Calls upon the government of Sudan and other signatories and non-signatories to the May 5, 2006, Darfur Peace Agreement to cease hostilities. - Calls upon the government of Sudan to facilitate the deployment of the United Nations-African Union peacekeeping force, including any non-African peacekeepers. - Urges all invited individuals and movements to attend the next round of peace negotiations without preconditions. - Condemns: (1) intimidation or threats against camp or civil society leaders to discourage them from attending the peace talks; and (2) actions by any party that undermines the Darfur peace process. - Calls upon all parties to the Comprehensive Peace Agreement to support all terms of the agreement. - Legislative Outcome: Resolution agreed to in Senate, by Unanimous Consent. Rated 0 by AAI, indicating a mixed Arab/Palestine voting record. Lautenberg scores 0 by AAI on Arab-Israeli issues The Arab American Institute has compiled a Scorecard to catalogue the voting record of the 112th Congress on issues of importance to the Arab American community. Though not comprehensive, we have attempted to provide a snapshot of legislation concerning many of the primary issues concerning Arab Americans. For the Senate, we have included 10 items: two bills on the Arab Spring, three on Palestine, one on Lebanon, one regarding civil liberties, and two for immigration reform. Source: AAI website 12-AAI-S on May 2, 2012 - S. Res. 44: (+) calls on former President Hosni Mubarak to immediately begin a peaceful transition to a democratic political system - S. Res. 109: (+) honoring and supporting women in North Africa and the Middle East - S. Res. 138: (-) calling on the United Nations to rescind the Goldstone report, formally known as the UN Fact Finding Mission on the Gaza Conflict, which accused the Israeli government of targeting Palestinian civilians. - S. Res. 185: (-) reaffirming the commitment of the US to a negotiated settlement of the Israeli-Palestinian conflict and calling for a US veto of any UN resolution on Palestinian statehood without a settlement. - S. Con. Res. 23: (-) supporting Israel in maintaining defensible borders, and against Israel returning to the armistice lines that existed on June 4, 1967 - S. 558: (+) the Cluster Munitions Civilian Protection Act, to limit the use of cluster munitions in areas normally inhabited by civilians. - S. 1125: (+) greater judicial review of the Foreign Intelligence Surveillance Act (FISA), and greater protections to individuals being monitored or gag-ordered by the FBI. - S.1038, the PATRIOT Sunsets Extension Act, in opposition of PATRIOT Act extension. - S. 723: (-) The Birthright Citizenship Act, limiting citizenship for millions of undocumented immigrants born in the US. - S. 952: (+) the DREAM Act, allowing undocumented minors to become US citizens, provided they meet certain conditions, including good moral character Integrate gender into diplomatic and foreign aid processes. Lautenberg co-sponsored Women, Peace, and Security Act Expresses the sense of Congress that: - implementation of the US National Action Plan on Women, Peace, and Security (NAP) is paramount in improving the lives of women around the world and increasing global stability and prosperity; - It is US policy to implement NAP; - The US Agency for International Development (USAID) should integrate gender into diplomatic and strategic and planning processes; - federal agencies shall ensure that the tenets of NAP are incorporated into programs for conflict prevention, humanitarian and disaster response, peacekeeping, and democracy promotion; - Federal agencies facilitate partner government efforts to improve women's inclusion in peace and security processes, conflict prevention, peace-building and decision-making institutions in conflict-affected environments. White House Summary of NAP, December 2011:The goal of this National Action Plan is as simple as it is profound: to empower half the world's population as equal partners in preventing conflict and building peace in countries threatened and affected by war, violence, and insecurity. Deadly conflicts can be more effectively avoided, and peace can be best forged and sustained, when women become equal partners. The National Action Plan is guided by the following five principles: Source: H6255/S3477 12-S3477 on Aug 1, 2012 - the engagement and protection of women as agents of peace and stability - building on goals for gender integration, gender equality, and women's empowerment - guided by the principle of inclusion, seeking out the views and participation of a wide variety of stakeholders--women and girls, men and boys, and members of marginalized groups - coordinate among all relevant departments and agencies of the US government, integrated into relevant United States foreign policy initiatives, and enhanced by engagement with international partners - be accountable for the implementation of the policies and initiatives endorsed in this Plan. Vigorous support for State of Israel against Hamas in Gaza. Lautenberg co-sponsored Resolution for Israeli Self-Defense RESOLUTION expressing vigorous support and unwavering commitment to the welfare, security, and survival of the State of Israel as a Jewish and democratic state with secure borders: - Whereas Hamas was founded with the stated goal of destroying the State of Israel; - Whereas Hamas refuses to recognize Israel's right to exist, renounce violence, and accept previous agreements between Israel and the Palestinians; - Whereas terrorists in the Hamas-controlled Gaza Strip have fired approximately 900 rockets and missile shells into Israel this year, an increase from roughly 675 attacks in 2011 and 350 in 2010; - Whereas Israel, a fellow democracy, has an inherent right to self defense in the face of terrorist attacks: Now, therefore, be it Resolved, That the Congress: Source: SR599/HR813 12-SRes599 on Nov 16, 2012 - expresses unwavering commitment to the security of the State of Israel as a Jewish and democratic state with secure borders, and recognizes and strongly supports its inherent right to act in self-defense to protect its citizens against acts of terrorism; - reiterates that Hamas must end Gaza-linked terrorist rocket and missile attacks against Israel, recognize Israel's right to exist, renounce violence, and agree to accept previous agreements between Israel and the Palestinians; - urges the UN Security Council to condemn the recent spike in Gaza-linked terrorist missile attacks against Israel, which risk causing civilian casualties in both Israel and Gaza; and - encourages the President to continue to work diplomatically with the international community to prevent Hamas and other Gaza-based terrorist organizations from retaining or rebuilding the capability to launch rockets and missiles against Israel. Acknowledge the Armenian Genocide of the early 1900s. Lautenberg co-sponsored acknowledging the Armenian Genocide of the early 1900s Sen. DURBIN: The definition of "genocide" is "the deliberate and systematic extermination of a national, racial, political, or cultural group." Scholars agree that what the Armenian people suffered in 1915 to 1917 fits the definition of genocide. To date, 19 countries and 37 US states recognize the Armenian Genocide. Genocide is wrong. It is evil. It is evil whether its victims are Armenians, Sudanese, Rwandan Tutsis, Cambodians or European Jews. Not to acknowledge genocide for what it is denigrates the memory of its victims. Recognition of genocide is part of the healing process. Official recognition will reaffirm our tradition of protecting the vulnerable and inspire us to not stand by and watch as genocide occurs in our time. Source: Armenian Genocide Resolution (S.RES.106/H.RES.106) 2007-SR106 on Mar 14, 2007 - WHEREAS the Armenian Genocide was conceived and carried out by the Ottoman Empire from 1915 to 1923, resulting in the deportation of nearly 2,000,000 Armenians, of whom 1,500,000 men, women, and children were killed, and which succeeded in the elimination of more than 2,500-year presence of Armenians in their historic homeland; - WHEREAS, on May 24, 1915, the Allied Powers issued the joint statement of England, France, and Russia that explicitly charged, for the first time ever, another government of committing "a crime against humanity"; - WHEREAS, despite the international recognition of the Armenian Genocide, the failure of the domestic and international authorities to punish those responsible for the Armenian Genocide is a reason why similar genocides have recurred and may recur in the future, and that a just resolution will help prevent future genocides: - NOW, THEREFORE, BE IT RESOLVED, that the Senate calls on the President, in the President's annual message commemorating the Armenian Genocide, to accurately characterize the systematic annihilation of 1,500,000 Armenians as genocide and to recall the proud history of US intervention in opposition to the Armenian Genocide. Condemn violence by Chinese government in Tibet. Lautenberg co-sponsored condemning the violence by Chinese government in Tibet A resolution condemning the violence in Tibet and calling for restraint by the Government of the People's Republic of China and the people of Tibet. Calls for: - a dialogue between the government of China and His Holiness the Dalai Lama on religious and cultural autonomy for Tibet within China; and - release of peaceful protesters. Calls on the PRC to: Urges that the agreement permitting the PRC to open further diplomatic missions in the United States should be contingent upon establishment of a U.S. government office in Lhasa, Tibet. Source: S.RES.504 2008-SR504 on Apr 7, 2008 - respect the right of the people of Tibet to speak of the Dalai Lama and possess his photograph; - respect basic human rights; - allow international journalists free access to China; and - provide a full accounting of the March 2008 protests in Tibet. Pressure friendly Arab states to end Israeli boycott. Lautenberg signed Schumer-Graham letter to Secy. Rice from 79 Congress members Dear Secretary Rice, Source: Schumer-Graham letter to Secy. Rice from 79 Congress members 2010-LT-AR on Oct 2, 2007 In the past, the lack of sufficient support from [non-participating] Arab states have made it difficult to reach agreements [on the Arab-Israeli conflict]. You should press friendly Arab countries that have not yet done so, to: - Participate in the upcoming international meeting and be a full partner of the US in advancing regional peace - Take visible, meaningful steps in the financial, diplomatic and political arena to help Palestinian President Abbas govern effectively and meet obligations to fight terror - Stop support for terrorist groups and cease all anti-Israel and anti-Jewish incitement - Recognize Israel's right to exist and not use such recognition as a bargaining chip for future Israeli concessions - End the Arab League economic boycott of Israel in all of its forms - Pressure Hamas to recognize Israel, reject terror, and accept prior agreements, and isolate Hamas until it takes such steps. Page last updated: Apr 21, 2013

The book of Acts reveals the transition from Judaism to Christianity, from the prominence of the law to the expanse of grace. For Gaebelein, Acts represents the earliest moments whereby grace becomes the normative way by which we know God. Pay attention to Acts, he says, to understand grace. Gaebelein approaches the book of Acts apart from what Ford C. Ottman calls “the yoke of traditional interpretation” and removed from “the feverish discontent with the supernatural.” In particular, Gaebelein has little tolerance for the higher critics, whose attempts to domesticate the work of the Spirit obfuscate the primary purpose of the book. Gaebelein’s approach brings the work of the Spirit to the fore—especially the Spirit’s role of fulfilling the promises of Jesus. He also explains the ongoing tensions between Jewish expressions of Christianity and a wholesale Gentile embrace of the Gospel. The book of Acts, says Gaebelein, exhorts us toward greater faithfulness and bolder preaching, because the message of the Holy Spirit’s comfort is needed in all times and places. The Acts of the Apostles: An Exposition also includes an introduction, which includes Gaebelein’s outline of the book and a brief discussion about authorship and historicity. Praise for the Print Edition It is my privilege to commend to the people of God… the volumes of Mr. A. C. Gaebelein… —C. I. Scofield [These are] works of wide research… His writings will never lose their timeliness—a valuable addition to any library. —United Evangelical Action - Title: The Acts of the Apostles: An Exposition - Author: Arno Clemens Gaebelein - Publisher: Logos Research Systems, Inc. - Publication Date: 2009 - Pages: 429 About Arno Clemens Gaebelein Arno Clemens Gaebelein was born in 1861 in Germany, and immigrated to the United States in 1879. He was converted at an early age, and became ordained in the Methodist church in 1886. Gaebelein was a prolific writer. He wrote numerous books and tracts and served as editor of Our Hope, a Bible study magazine, for fifty-two years. He also co-edited the Scofield Reference Bible. Gaebelein devoted nearly ten years of his life to writing The Annotated Bible, a 3,000-page commentary on Scripture, also available from Logos. He also lectured frequently at Dallas Theological Seminary. Gaebelein died in 1945.

Clemmons will trace Rich’s 137-year history including the true stories behind Penelope Penn, Fashionata, The Great Tree, the Pink Pig, Rich’s famous coconut cake and more, including how events at the downtown Atlanta store helped John F. Kennedy become America’s 35th president. Afterward, be sure to purchase a signed copy of the book. In 1867, less than three years after the Civil War left the city in ruins, Hungarian Jewish immigrant Morris Rich opened a small dry goods store on what is now Peachtree Street in downtown Atlanta. Throughout time, his brothers Emanuel and Daniel joined the business — within a century, it became a retailing dynasty. Although born in Alabama, Clemmons considers himself an Atlantan, having lived in the metropolitan area for the past 26 years. His family has an even older connection to the city, with his great-great-grandfather Archibald Clemmons fighting in the Atlanta Campaign, including the Battle of Atlanta, during the American Civil War.

Wednesday, November 18, 2009 Jewish Crafts for Kids: Stained Glass Hanukkah Menorahs The girls and I have been really enjoying making Hanukkah menorahs for the past few days. These are some pictures of some of the menorahs the girls made. T asked me to cut out some blue dreidles and Jewish stars so she could decorate her menorah. Of course D also wanted to decorate her menorah but she wanted pink hearts, pink stars and pink circles. Does anyone want to try guess what D's favorite color is! Below is a tutorial on how to make them. Draw an outline of a menorah and candles on a piece of black construction paper with a white or light colored pencil. Then cut out the candles and the menorah with a craft knife. Cut out rectangles of silver tissue paper that will fit behind the cut out menorah and cut out pieces of colored tissue paper that will fit behind the cut out candles. Using a glue stick glue the tissue paper to what will be the backside of the stained glass. Make sure that you put glue around the cut outs so that when you trim the paper your tissue paper will stayed glued to the construction paper. This is what the menorah will look like when you are done gluing the tissue paper to the back and you turn it over. Cut off the excess black construction paper leaving a border of black construction paper approximately 1/4 inch.

President Obama’s nominee to represent America in the worldwide fight for religious freedom is raising alarms from many traditional and conservative interest groups in the United States over his positions on abortion, homosexuality and marriage. “How will it be possible for [Rabbi David] Saperstein, who has in the past stood against certain aspects of religious expression in the United States, to promote religious freedom abroad?” asked William Murray of the Religious Freedom Coalition in a report by Andrew Harrod on the coalition website. Saperstein was nominated by the White House with great fanfare to be ambassador for International Religious Freedom, a position inside the U.S. State Department. In a prepared statement at the time Obama said, “I am grateful that Rabbi Saperstein has chosen to dedicate his talent to serving the American people at this important time for our country. I look forward to working with him in the months and years ahead.” The announcement praised Saperstein’s experience as “director and counsel of the Religious Action Center of Reform Judaism, where he has served since 1974. He is also an adjunct professor of law at Georgetown University Law Center, where he teaches First Amendment church-state law and Jewish law.” The White House pointed out that Saperstein also serves on a number of boards, including The Leadership Conference on Civil and Human Rights and the National Religious Partnership for the Environment. His history with Obama is extensive, having been on the President’s Advisory Council on Faith-Based and Neighborhood Partnerships from 2010 to 2011, and a member of the U.S. Commission on International Religious Freedom from 1999 to 2001. But the report from Harrod raised a number of questions and concerns – including that Saperstein has been a guest “at a far left People for the American Way conference.” Saperstein would be the “first non-Christian” to hold the post that was created in 1998, he noted. The report said some conservatives have supported Saperstein, including a pledge of cooperation from Russell Moore of the Southern Baptist Ethics & Religious Liberty Commission. Rep. Frank Wolf called him a “good nomination.” But the Becket Fund, which has fought on behalf of religious rights against the abortifacient mandate in Obamacare all the way to the Supreme Court, said while it “congratulates” Saperstein, it “had not agreed” with him on “every issue.” Harrod’s report notes that Saperstein is a “longstanding abortion supporter” and he had criticized the 1976 Hyde Amendment, which banned federal dollars from going for abortions as a “dangerous precedent.” Such a position would conflict with many of the Christian churches in America. And his opinion on a Supreme Court ruling that the government could not force Christian employers to violate their faith and pay for abortifacients was that it was “dismaying.” The Alliance Defense Fund, Harrod explained, was on the other side of that fight and considered it troubling that Saperstein would adopt a perspective that held “callous disregard for religious liberty.” “This baffling appointment,” the statement said, “is akin to putting the fox in charge of the hen house – how will he have credibility defending freedom of religion abroad when he favors limiting religious freedom at home?” Harrod pointed out that Saperstein “also holds sexual left positions on homosexuality and transgenderism,” supported the idea of marriage “equality” that would break down traditional marriage by allowing same-sex duos. Further, the report said Saperstein supports an “anti-discrimination” law that would provide special status to those who are confused about their gender. And conservative Rabbi Aryeh Spero told Harrod, “I’ve been following David’s activities for 30 years. I’m not confident he will address the greatest threat to religious freedom today – radical Islam’s oppression … of Christians across many parts of the world as well as its threats against Jewish people.” In fact, Saperstein co-founded Shoulder-to-Shoulder, a group that promotes “Standing with American Muslims; Upholding American Values.” His group wanted the New York Police Department to purge “harmful and offensive materials” that revealed facts such as a majority of the terror attacks inflicted on the United States in recent years have been brought about by Muslim males. Harrod pointed out, “The foregoing leaves much to ponder for individuals like … Barret Duke [of the Southern Baptists Ethics board].” He said, “If it should become clear that his liberal social and theological views will render him incapable of advocating equally for all people of faith, then I will declare him unfit for the position.” Murray warned, a “dramatic change in some positions would be required for Ambassador Saperstein to serve the cause of religious rights as declared in the United Nations Declaration of Human Rights.” At Catholic World News, writers opined, “The man nominated by President Obama to be the U.S. ambassador-at-large for religious freedom has taken public stands directly opposed to those of the U.S. Catholic bishops on key religious-freedom issues.”

This is how I imagine Jon Snow would die. You know nothing, John Snow. The Hague, KB, KA 20, f. 34r. From this site. This is an unashamedly geeky post, which I writing because it’s hot, and I’ve been doing a lot of proofreading, and because I enjoyed writing about Game of Thrones, misogyny and medieval romance last time. I’ve had a question from Rachel Moss (tweeting over on @WetheHumanities today) going round and round in my head today. She was talking about the popularity of the medieval era for fiction writers, and asked ‘What is it about the Middle Ages than encourages people to use it for fantasy?’ As I was thinking about this question, I came across this piece, titled ‘Why “Game of Thrones” Isn’t Medieval, and Why That Matters’. Now, normally, that title would make my heart sing, because I am fed up with the lazy justifications of G. R. R. M.’s misogyny as ‘just the way it was back in the Dark Ages’. There were some nice points in the article about how Martin picks different technologies from different eras. And I liked the point that, aesthetically, Game of Thrones is closer to Victorian romanticism of the medieval, than to the medieval itself. But, unfortunately, so is this article. The author, Breen, puts forward the argument, basically, that Martin’s world isn’t medieval because it’s too technologically and scientifically advanced. The majority of Martin’s world, he argues “belong[s] to what historians call the ‘early modern’ period”. I admit, in my fantasy world, there will be some kind of cosmic retribution system for anyone who uses the phrase ‘what historians call the [insert name] period’. I’ve never seen two historians agree unreservedly on the limits of pretty much any historical period, and when they do, you can be damn sure they won’t be talking about the medieval/early Modern division. But here’s what the author describes as being definitively post-medieval in Martin’s world: “Seven large kingdoms, each with multiple cities and towns, share a populous continent. Urban traders ply the Narrow Sea in galleys, carrying cargoes of wine, grains, and other commodities to the merchants of the Free Cities in the east. Slavers raid the southern continent and force slaves to work as miners, farmers, or household servants. There is a powerful bank based in the Venice-like independent republic of Braavos. A guild in Qarth dominates the international spice trade. Black-gowned, Jesuit-like “Maesters” create medicines, study the secrets of the human body, and use “far-eyes” (telescopes) to observe the stars. In King’s Landing, lords peruse sizable libraries and alchemists experiment with chemical reactions and napalm-like fires. New religions from across the sea threaten old beliefs; meanwhile, many in the ruling elite are closet atheists. And politically, in the aftermath of the Mad King and Joffrey, the downsides of hereditary monarchy are growing more obvious with every passing day.” These early fourteenth-century Lincolnshire folks better not be drinking wine before they’ve learned to import it! London, BL, MS Add. 42130, f. 208 So: what makes a world post-medieval is good trade networks, navigation, urbanisation, scientific inquiry, religious diversity, and growing disinclination for hereditary monarchy (no one told Henry VIII about that last one, did they?). To me, a lot of this sounded rather like the Roman Empire, but I’m no Classicist (and I couldn’t think of a parallel to the Iron Bank). I couldn’t really see how any of it was distinctively post-medieval, as opposed to fifteenth-century English, and I’m inclined to think the Braavosi are Lombard bankers, or maybe the Florentines who’d financed Edward III’s wars back in the fourteenth century. However, Breen goes on, rather disingenuously I thought, to discount the fifteenth century that Martin claims to be drawing upon, and to look at the High Middle Ages: “A world that actually reflected daily life in the High Middle Ages (12th-century Europe) would be one without large cities or global networks. A diversity of religions would be inconceivable. Many aristocrats wouldn’t be able to read, let alone maintain large libraries. And no one would even know about the continents across the ocean.” What Daenerys has in store for the wildlings. London, BL, Royal MS 12 C XIX, f. 62r. Note: I’m showing you elephants for a reason … Because I’m nice, I’ll accept that what the author means by ‘large cities’ and ‘large libraries’ isn’t defined, so he may have a point. That said, wiki (yes, I’m citing wiki. You’ll live) reckons the population of Paris in 1200 was about 110,000. In 1530 (‘early Modern’ according to the author), the population of London was about 50,000. The point about many aristocrats being unable to read is one that makes me want to curl up and whimper in a darkened room, and I accept that’s one of the inevitable side effects of writing 90,000 words on medieval reading and calling it work. But it’s the claims about religion and geographic knowledge that get me the most. For starters, let’s look at what medieval Europe knew about continents across the sea and ‘global networks’. Twelfth-century England knew that Africa existed – there’s a brilliant series of books called The Image of the Black in Western Art, which demonstrate that true-to-life images of black Africans made their way into Western Art at a pretty early stage. They knew of the more distant reaches of the Islamic world, to a surprisingly detailed degree. I came across this lovely article about Arabic influences on medieval England, which claims the earliest Arabic-English loan word to be the Old English word ‘ealfara’. In the Anglo-Norman romance Boeve de Hamtoun, written sometime around the last decade of the twelfth century, hero explains: “I was in Nubia, and Carthage, and the land of the Slavs, and at the Dry Tree, and in Barbary [North Africa], and Macedonia ….” (quoted from Dorothee Metzlitzki, The Matter of Araby in Medieval England (London: Yale University Press, 130). Saracens and Crusaders. As this quotation might remind you, England was a nation familiar with the Crusades, which necessitated contact with Islamic religion and culture, but that’s not the only way in which the idea that twelfth-century England was a religious monoculture is inaccurate. At the beginning of the twelfth century, in England, there were basically two religions you’d expect most people to belong to: Christian (majority) or Jewish (minority). It also seems likely, looking at the prohibitions against witchcraft and superstition you find, that there were also people whose beliefs and practises were, at the very least, not exactly theologically orthodox Christianity. I don’t really study the twelfth century, but when I do, I’m always struck by the extent to which scholars were working with concepts not only from Christianity, but also from Judaism and Islam. In fact, this period is sometimes called the ‘twelfth century Renaissance’ because the rapid changes to intellectual life and culture marked a kind of ‘rebirth’ of learning. This book is just slightly later, but check it out – it’s Euclid’s mathematical textbook, written originally in Greek, translated into Arabic, and, in this thirteenth-century version, into Latin. How’s that for networking?! As you might expect – and appropriately in the context of Game of Thrones – there are some rather horrible downsides to this era. For starters, anti-semitism seems to have been predictably present, leading up to the official explusion of the Jewish people from England at the end of the thirteenth century, and including the notorious massacre of York’s Jewish population in 1190. Slavery – both of serfs who were born into a system of extremely limited rights, and of foreign captives or trafficked men and women – isn’t a uniquely early Modern phenomenon either. The Vikings, when they weren’t busy journeying to Constantinople and being part of the Varangian Guard, were enthusiastic slave traders. In short, twelfth-century England (and Europe) had both the good and the bad bits of what the author of this article believes to be uniquely post-medieval about George R. R. Martin’s pseudo-medieval fantasy. And I think it’s this – the genuine nuance of medieval England, the complicated, mixed-up world where people were both barbarically anti-semitic and intellectually fascinated by Arabic and Hebrew learning, where merchants traded with Africa yet also looked at maps that placed black men alongside monsters on the edges of the world – that the author of this article can’t get to grips with. Concluding the article, he observes: “as Martin’s books progress, we find that his is a world where women and people of color struggle to gain leadership roles, where religious diversity (if not toleration) proliferates, where characters debate the ethics of abetting slave labor, and where banks play shady roles in global politics. Breen’s argument singles these aspects of Martin’s narrative as historical anomalies, things unheard of prior to the early Modern world. He relies for contrast on a fantasy version of medieval Europe, a fantasy of the primitive world that lies beyond the world we know, just as monsters and dragons lie at the edges of medieval mappaemundi, beyond the borders of the known world. The Hereford Mappamundi. England, c. 1285. Yet, these maps were made not as cartography, but as religious idealism: they do not represent the world as medieval people knew it, but the world as the medieval Church wanted to imagine it. This fantasy glosses over the complexity of the Middle Ages under the guise of interest in ‘strong women’ or ‘women and people of colour as leaders’. I get that this is a nice trendy argument. We love historical fantasy because it offers up to us an unflinchingly grim perspective on our own struggles. It might be unfair to speculate that it’s particularly common for right-on leftie white men to appreciate such unflinching, grim perspective, perhaps because it’s less of a novelty to the rest of us? The problem is, I suspect you can make the same observations about pretty much any period of history. Can you imagine a time when women and people of colour decided, en masse and without exception, ‘ah, heck, let’s just accept our destinies and keep our heads down’? No, me either. Though I can think of plenty of periods in which rather more scholarship has been devoted to noble white men who worked to free slaves and emancipate women, than to the slaves, ex-slaves and women who worked alongside them.

Her hands were by her sides, turned out, as if offering benediction for what she had done, as if to say, peace at last. The benediction "Peace be to this house," with which, in accordance with apostolic usage, he greeted every dwelling he entered, was not inappropriate to his figure and aspect, and it is said "took the people's attention wonderfully," the more especially after the magic of his personality found opportunity to reveal itself in close and homely intercourse. Certain prayers are said before each benediction, after which he sprinkles the person or thing to be blessed with holy water and, where prescribed, censes them. In general it may be said, then, that whereas exorcism is practised in order to cast out devils already in possession, benediction is the formula by which they are prevented from entering in. The Benediction of the Blessed Sacrament, commonly called simply "Benediction" (Fr. If the mere state of mind of the person using the water determines the effect, then in the case of both kinds of benediction, the true and the false alike, it would be one and the same. Besides the full functions of the presbyterate, or priesthood, bishops have the sole right (I) to confer holy orders, (2) to administer confirmation, (3) to prepare the holy oil, or chrism, (4) to consecrate sacred places or utensils (churches, churchyards, altars, &c.), (5) to give the benediction to abbots and abbesses, (6) to anoint kings. The priest ties the cord around the waist as he pronounces the benediction upon the child, throwing upon his head at each sentence slices of fruit, seeds, perfumes and spices. Facing the castle, on the western side of the pill, stand the considerable remains of Monkton Priory, a Benediction house founded by Earl William Marshal as a cell to the abbey of Seez or Sayes in Normandy, but under Henry VI. Monstrare, to show), a vessel used in the Roman Church for the exhibition of the Host at Benediction and also when carried in processions. At a later date, apparently early in the 14th century, began the practice of carrying the Eucharist in procession in a monstrance; and at a still later period, apparently after the middle of the r6th century, the practice of Benediction with the reserved sacrament, and that of the " forty hours' exposition," were introduced in the churches of the Roman communion. On the other hand, it is probable that in many cases the desire for reservation has arisen, in part at least, from a wish for some thing analogous to the Roman Catholic customs of exposition and benediction; and the chief objection to any formal practice of reservation, on the part of many who otherwise would not be opposed to it, is doubtless to be found in this fact. To maintain the order under a new name; the Order of Christ, as it was henceforth called, received the benediction of the pope in 1319 and subsequently played an important part in the colonial expansion of Portugal. The abbess is solemnly admitted to her office by episcopal benediction, together with the conferring of a staff and pectoral cross, and holds for life, though liable to be deprived for misconduct. On the Saturday night the ceremony consists of three items: (a) benediction over a cup of wine (common to many other Jewish functions); (b) benediction over a lighted taper, of which possibly the origin is utilitarian, as no light might be kindled on the Sabbath day, but the rite may be symbolical; and (c) benediction over a box of sweet-smelling spices. When a vacancy occurred, the bishop of the diocese chose the abbot out of the monks of the convent, but the right of election was transferred by jurisdiction to the monks themselves, reserving to the bishop the confirmation of the election and the benediction of the new abbot. In abbeys exempt from episcopal jurisdiction, the confirmation and benediction had to be conferred by the pope in person, the house being taxed with the expenses of the new abbot's journey to Rome. Notwithstanding the pontiffs bestowal of the apostolic benediction in articulo mortis upon Victor Emmanuel, the attitude of the Vatican had remained so inimical as to make it doubtful whether the conclave would be held in Rome. The exilarch then delivered a discourse, and in the benediction or doxology (Qaddish) his name was inserted. It was Alexander II., the former pupil of Lanfranc, who gave the Norman Conquest the papal benediction - a notable advantage to William at the moment, but subsequently the cause of serious embarrassments. The second of these brings the act of benediction into contact with the principle of consecration; for by the formal blessing by the duly constituted authority persons, places and things are consecrated, i.e. That in this portion of their ritual, however, the Christians of that period were not universally conscious of its direct descent from Mosaic institutions may be inferred perhaps from the "benediction of the incense" used in the days of Charlemagne, which runs as follows: "May the Lord bless this incense to the extinction of every noxious smell, and kindle it to the odour of its sweetness." Columba was honoured by his countrymen, the Scots of Britain and Ireland, as much as by his Pictish converts, and in his character of chief ecclesiastical ruler he gave formal benediction and inauguration to Aidan, the successor of Conall, as king of the Scots. The Cathar Eucharist was equally primitive, and is thus described by a contemporary writer in a 13th-century MS. of the Milan Library: "The Benediction of bread is thus performed by the Cathars. And repeats the nuptial benediction first in Zend and then in Sanskrit. The holy oil, chrism, or µvpov, as the Easterns call it, was prepared and consecrated on Maundy Thursday, and in the Gelasian sacramentary the formula used runs thus: "Send forth, 0 Lord, we beseech thee, thy Holy Spirit the Paraclete from heaven into this fatness of oil, which thou hast deigned to bring forth out of the green wood for the refreshing of mind and body; and through thy holy benediction may it be for all who anoint with it, taste it, touch it, a safeguard of mind and body, of soul and spirit, for the expulsion of all pains, of every infirmity, of every sickness of mind and body. Xxxiii.), where the opening words of the Benediction on Levi run thus (text as emended by Ball, following LXX; P.S.B.A. In the reformed Churches the word "benediction" is technically confined to the blessing with which the priest or minister dismisses the congregation at the close of the service. " Blessing," by P. Morrisroe, and "Benediction of the Blessed Sacrament," by Herbert Thurston, S.J.; in all of which further authorities are cited. The Armenian liturgy, in its benediction of the incense, speaks of "this perfume prepared from myrrh and cinnamon." In the liturgy of the Temple the name was pronounced in the priestly benediction (Num.

The chief spokesman for the Islamic State has called on the group’s supporters throughout the world to act on their own initiative to attack Western civilian and military targets in retaliation for the U.S.-led coalition’s aerial attacks in Iraq. In his rambling diatribe, Adnani referred to the anti-Islamic State coalition as “crusaders,” called President Barack Obama “the mule of the Jews” and labeled Secretary of State John Kerry an “uncircumcised old geezer.” “If you can kill a disbelieving American or European – especially the spiteful and filthy French – or an Australian, or a Canadian, or any other disbeliever from the disbelievers waging war, including the citizens of the countries that entered into a coalition against the Islamic State, then rely upon Allah, and kill him in any manner or way, however it may be,” Adnani said, according to an English translation posted online by al Furqan Media, the communications arm of the Islamic State. “Do not ask for anyone’s advice and do not seek anyone’s verdict,” he said. “Kill the disbeliever whether he is civilian or military, for they have the same ruling.” The White House said it would have no comment on the audiotape. There was no immediate indication that Adnani’s call for individuals to act on their own had prompted U.S. agencies to increase their terrorist warnings. U.S. officials have said for years that the threat of terrorism has evolved in much of the world from carefully planned actions by groups to individual actions carried out by sympathizers not formally associated with any organization. The most recent example of the threat was the May 24 shooting at the Jewish Museum of Belgium, in Brussels, which left four people dead. The suspect is a French citizen who’s thought to have fought with the Islamic State in Syria. Hundreds of Europeans and scores of Americans are thought to have traveled to Syria to fight with the Islamic State. Last week, the director of the U.S. National Counterterrorism Center, Matthew Olsen, told the Senate Homeland Security and Governmental Affairs Committee that a lone Islamic State supporter could stage an attack in the U.S. “In the United States, the FBI has arrested more than half a dozen individuals seeking to travel from the U.S. to Syria to join the fighting there,” he said. “We remain mindful of the possibility that an ISIL sympathizer could conduct a limited, self-directed attack here at home with no warning.” ISIL is the government’s preferred abbreviation for the Islamic State. On Monday, German authorities confirmed that they’d arrested a Turkish immigrant who’d recently returned from Syria and had charged him with fighting on behalf of the Islamic State. German authorities think that as many as 130 German residents have returned to the country after fighting in Syria. Adnani predicted that the U.S.-led coalition would fail to defeat the Islamic State. “O crusaders, you have realized the threat of the Islamic State, but you have not become aware of the cure, and you will not discover the cure because there is no cure,” he said. “If you fight it, it becomes stronger and tougher. If you leave it alone, it grows and expands.” That warning, however, was at odds with later portions of the speech, when he claimed that the group hadn’t attacked the United States and was merely the victim of the West’s “transgression against us, and thus you deserve blame and you will pay a great price.” This price, he said, will be paid “on your streets, turning right and left, fearing the Muslims. You will not feel secure even in your bedrooms. You will pay the price when this crusade of yours collapses, and thereafter we will strike you in your homeland, and you will never be able to harm anyone afterwards.” Experts on the Islamic State said they found the tirade odd and not in keeping with previous Islamic State messages, which have been unusually well targeted. “Adnani’s strategic advice is pretty odd, especially since he argues that America can’t stop the Islamic State no matter what it does,” said Will McCants, the director of the Brookings Institution’s Project on U.S. Relations with the Islamic World, and a Johns Hopkins adjunct professor. “Attack or stay at home, it makes no difference. Why not argue that the U.S. shouldn’t be wasting its time on a group that had not sent a single operative against it? That talking point would resonate in the media here, particularly on the left.” The current and former leaders of al Qaida, Ayman al Zawahiri and Osama bin Laden, were “far more skilled at playing to Western fears about entanglements overseas,” McCants said. “Adnani is unfocused and thus ineffective.” The contrast is especially stark given the v ideo released last week of British hostage John Cantlie, who, mouthing words that his Islamic State captors most likely forced him to say, promises a series of videos that will show how the reality of the group has been distorted by the media and how the U.S. and British governments bear responsibility for recent hostage executions because they refused to negotiate with the Islamic State. Cantlie’s presentation was remarkably professional given the circumstances, and his presence behind a desk and conversational style were more reminiscent of a TV talk show than a video by a hostage whose life was on the line. Adnani’s speech seemed unsophisticated and unhinged by comparison. He denied that the Islamic State had ever harmed Christians and other minority groups in Iraq or Syria, even as he vowed to shatter the crosses of Christianity. He blamed an orchestrated media campaign for trying to sully the Islamic State’s image, even as he took credit for the mass slaughter of captured enemy soldiers and other nonbelievers. He referred to Iraq’s army as “rafidi-safavids,” a term that refers to Iranian dynasties, and “nusayri forces,” a derogatory term for Shiite Muslims, and said they served as “guard dogs of the Jews.” He called the Islamic State’s troops “muwahhidin,” meaning monotheists, a reference to the religious nature of the struggle. Aymenn al Tamimi, who studies the group for the Middle East Forum, a Philadelphia-based research center, said the audiotape seemed to reflect an internal conflict in what message it should be sending. On the one hand, it wants to excite its base of mostly disaffected young men seeking a combination of violence, excitement and cultural revenge for perceived or real slights. On the other, it wants to drive a wedge between Western supporters and opponents of military action. “I think the biggest point one could make is that ultimately it’s incoherent,” Tamimi said. “He wants to say Western media are distorting IS’s image and yet have supporters kill Western citizens at the same time.” The message, Tamimi said, perhaps best underscores the difficulty the Islamic State has in persuading mainstream Muslims to view the campaign against it as a Western-backed war on Islam. “They are still trying that approach of trying to sow discord and lack of consensus among Western publics about precise action in order to hamper the war effort against them but yes, the ultimate descent into the anti-Semitic rant shows they ultimately cannot convey amenable messaging to audiences beyond their own ideological circles,” he said.

I had a career in television and film during which I represented sexual acts in the films. I feel very bad now. I was so unwise in choosing my roles. I wonder if it could possibly all be forgotten or forgiven, as I have suffered foe 30 years since. I wonder if this is a sin, and if so, is it so bad? I fear I will pay for it till my death. What does Judaism say about my situation? There are often no easy answers in life. The question you raise about your former career is about legacy, identity, and the relationship between God and people. To answer your question about sin presumes that some sins are worse or better than others. While clearly murder and adultery are wrong, perhaps worse than wearing clothes that mix wool and linen (shatnez), I would argue that generally in Jewish tradition all sins are relatively equal. We all miss the mark from time to time, even if we are trying our best to be righteous. There is no shame in that. In fact God created the world with this very intention. The Sefat Emet writes in his commentary that humans are created to make mistakes because the reparative work we do in the wake of sin is how we truly come to know God. You also make an assumption that is difficult for me, as a Reconstructionist Jew, to sit with; namely that God punishes us for sins. Surely some mistakes in life haunt us for a period of time, some for the rest of our lives. But I don’t believe in a God who punishes us for the mistakes of our life – at least not outside of the natural order of the world. The process of teshuvah, repentance, is a powerful one in our tradition. I believe deeply that it has the power to help us change and grow from year to year – to become the person we seek to be. A sin which has been committed against God, as you believe you have committed, can only be atoned for through a meaningful process of teshuvah and reflection. But, after that process, if you are able to truly make different decisions and reflect on why you would act differently now, then I believe that people can atone – can change. On a more personal note; it is clear that you are struggling deeply with your past behavior and that you have lingering feelings which are troubling for you. I encourage you to recognize the limits of spiritual care and to possibly sit with a trained therapist. In my own mind, true atonement means not only repenting but understanding the need for self care. From time to time we all need assistance processing – someone to witness our journey and help us in difficult times. I encourage you to find someone to talk with. Good luck in your spiritual and emotional journey. I hope and pray that you will find the peace that you are seeking along this path. Jewish law gives us a very clear direction as to what to do when we feel we have sinned. Our Rabbis assure us that we can be forgiven by G-d and that the way to gain that forgiveness is a three step procedure. 1. We must regret what we have done in the past. 2. We must confess to G-d our sin. 3. We must promise that we will not do it again in the future, a promise which is fully fulfilled when we find ourselves in the exact same enticing situation, and then refrain from You obviously regret what you did. You can fully, specifically and verbally confess to G-d privately now and/or on Yom Kippur what you did that you believe was sinful. Since the sin was one which did not entail hurting another human being, it is only between you and G-d and requires no forgiveness from another person. In terms of promising you will never do it again, since it is impossible to be in the exact same situation you were before, it is also impossible to fully test that promise. Since G-d is compassionate, however, He accepts our promise as truthful, forgives us and only asks that we be cognizant of the fact that we could similarly sin again. This last point leads us to the question of a sin being totally forgiven and forgotten. Our tradition tells us that G-d is forgiving. Our problem is that we have difficulty forgiving ourselves. G-d totally forgives, but do we? Sometimes we have trouble accepting our imperfections and forget that we are all fallible and do things of which in later years we may be ashamed. As for forgetting, I believe that when we forget our own faults, we start to self righteously judge other people’s behavior without compassion and understanding. Life is difficult and we all try to do our best with the talents that G-d gave us. However, we are all on this planet together, and we need to comfort and support each other. The Bible tells us that there is no righteous person on this globe who does not sin. The Bible also says that one should not be overly righteous. I understand these two teachings to mean that should I see another person’s mistake, I should withhold judgment, show compassion and understanding, and offer my help. Furthermore, our Talmudic rabbis tell us that when we do real Teshuvah (the three steps of repentance), our sins are transformed into Mitzvot. Perhaps that means that the memory of our own transgressions should no longer serve as a whip to self flagellate, but rather as a reminder that everyone makes mistakes, and that our job is to support, comfort and help heal those who like ourselves are walking wounded. QUESTION: I had a career in television and film during which I represented sexual acts in the films. I feel very bad now. I was so unwise in choosing my roles.. I wonder if it could possibly all be forgotten or forgiven, as I have suffered foe 30 years since..I wonder if this is a sin, and if so, is it so bad? I fear I will pay for it till my death. What does Judaism say about my situation? Answer: Although the substance of the following answer would be the same, whenever I were to write it, by a fortuitous coincidence, I am turning to it shortly after the Fast Day of the 9th of Av, and so the words of the Biblical Book of Lamentations are still echoing in my consciousness. We read in the third chapter of that book: But this do I call to mind, therefore I have hope: The kindness of the LORD has not ended; His mercies are not spent. They are renewed every morning—Ample is Your grace! Judaism teaches that repentance is the most powerful force in the relationship between each of us and our Creator. Yes, we sin. Everyone sins; everyone makes mistakes; everyone has reason to be ashamed. And yet, we can overcome that distance from God—not by means of some divine intercessor, as Christianity teaches, but rather by the free exercise of our own will. When we turn to God, and reject a path that we had earlier walked, we successfully transform our relationship to God. In our tradition, repentance contains three dimensions. The first is charatah, “contrition”, and it is apparent from the questioner’s language that this person feels a full measure of that emotion. The second dimension of repentance is vidui, “confession”. Such confession does not need to be a public self-flagellation. In fact, it is only necessary to make this confession before God, not before other people. For that reason, the language of our confession in the High Holiday prayers is in the first person plural, not the first-person singular. “Ashamnu, bagadnu… We have abused, we have betrayed…” We stand as a congregation and recite a confession together, an act which simultaneously allows each person to express his remorse and also provides the protection of anonymity, since all present are reciting the identical words. By asking this question, the questioner has fulfilled that dimension of repentance, as well. The third dimension of repentance is kabbalah le’atid, “resolving [to behave differently] in the future.” Rabbi Moses Maimonides explains that full repentance happens when a person is faced with the identical challenge and successfully resists it. But even if the penitent is already much older than when the sins had been committed, and for lifecycle reasons, full repentance is no longer possible, the full-hearted emotional and intellectual rejection of that sin and the commitment to live the balance of one’s life differently already suffices for the penitent to be considered a “ba’al teshuvah”, i.e. a master of repentance. (Maimonides, Mishneh Torah, “Laws of Repentance” 2:1). Implicit in the three dimensions of repentance is also the need to conciliate others whom we have sinned against. The questioner may be the principal victim of his or her past behavior; but if there was some betrayal of trust involved, then those other parties ought to be approached and conciliated. There is one important caveat here: occasionally, it is not possible to bring up a previous sin against an aggrieved party without inflicting greater damage, and in such cases, it is better to remain silent. The penitent in that situation may have to learn to be content with having performed partial repentance, rather than full repentance, and to draw consolation from the fact that at least, the act of repentance is not adding present harm to prior damage. I urge the questioner to take heart and be consoled. Our God is a forgiving God. We recite in our Rosh Hashanah and Yom Kippur prayers: “Until man’s dying day, You wait for him to repent, so that You may bless him, ultimately.” At the conclusion of Yom Kippur, we prepare for the next holiday, the festival of Sukkot (*Tabernacles”). We read the book of Ecclesiastes on that holiday, including the verse, “go, eat your bread in gladness”; The Rabbis commented that when we break our Yom Kippur fast, we may justifiably eat our bread in gladness, for God has forgiven us. Judaism is a religion that always allows for forgiveness, for redemption and for repentance. We cannot always forget the things we have done but we can always be forgiven for our actions. We are approaching the Month of Elul, in which we start preparing ourselves for the High Holy Days, a period of time in which we are all given the opportunity to engage in the process of TESHUVA, repentance. You obviously feel that what you have done is wrong, regardless if it is a sin according to Jewish law, and thus what is important to remember are the four steps in the process of TESHUVA: First we must recognize our sins, feel sincere remorse, undo any damages and pacify any victims of the offense and finally resolve to never commit the sin again. It seems that you have recognized your actions as wrong, feel remorse and resolved to never choose these roles. You now must ask yourself – did your actions hurt, directly or in directly others? If so you will need to find the appropriate way to pacify any victims. This could be done for example by helping financially or by volunteering with organizations representing values you want to support regarding sexual behavior. Rabbi Jonah Gerondi, taught "The repentant sinner should strive to do good with the same faculties with which he sinned.... With whatever part of the body he sinned, he should now engage in good deeds. If his feet had run to sin, let them now run to the performance of the good. If his mouth had spoken falsehood, let it now be opened in wisdom. Violent hands should now open in charity.... The trouble¬maker should now become a peacemaker". Last but not least, we must learn to forgive ourselves. We must follow the wise words of Rabbi Samson Raphael Hirsch who said, “First become a blessing to yourself, so that you may be a blessing to others.” Copyright 2014 all rights reserved. Jewish Values Online N O T I C E THE VIEWS EXPRESSED IN ANSWERS PROVIDED HEREIN ARE THOSE OF THE INDIVIDUAL JVO PANEL MEMBERS, AND DO NOT NECESSARILY REFLECT OR REPRESENT THE VIEWS OF THE ORTHODOX, CONSERVATIVE OR REFORM MOVEMENTS, RESPECTIVELY.