Posts Tagged ‘father’
Many Israelis living abroad keep the flame of yearning to return burning, while others are perfectly happy with their lives abroad. Visiting the old country can stir up those yearnings for some, and leave others as cool and detached as before. When two such persons are married to one another, a home visit can end up in tragedy.
An Israeli couple got married in 2009 and a year later moved abroad, where the husband works in teaching and the wife is a military attaché. In 2012 they had a baby girl, and at the end of last year the happy family came on a two-week vacation to Israel. On their last day in the home country, at Ben-Gurion airport, the wife informed her husband that she decided to stay, with their 3-year-old child. They had one of those horrible airport fights, at the end of which the husband boarded the plane and the mother and child stayed back, Psak Din reported this week.
The mother then turned to family court in Tel-Aviv requesting full custody, and the court granted her temporary custody. Later on she filed suit against her husband for dissolution of marriage and alimony. At the same time, the father submitted to family court in Hadera a claim for the return of his daughter to the place of her permanent residence, based on the Hague Convention on the Civil Aspects of International Child Abduction, the return of abducted children.
After several court hearings and attempts to find a common ground between the two feuding parents, Hadera Family Court Judge Tal Peperani rejected the father’s claim in a cumbersome manner: he agreed that an abduction had taken place, but cited Article 13 of the Convention, according to which if the parent was not actually exercising the custody rights at the time of removal or retention, or had consented to or subsequently acquiesced in the removal or retention, then the court is not bound to order the return of the child.
Judge Peperani decided that the father had acquiesced to his daughter’s kidnapping based on emails and SMSs the parents exchanged during their compromise negotiations. In one such SMS, the father wrote: “I’m also learning to let go. I also want to sleep quietly knowing she is in good hands with you.”
Needless to say, the father was irate at the ruling and appealed to District Court in Haifa, arguing that he had not acquiesced to the kidnapping, but rather continued to act immediately and consistently to change the situation. He argued, among other things, that his communication with his wife was part of the negotiations process and should not have been made available to the court. He also claimed that the family court judge did not permit him to question his wife regarding the context of those SMS messages, or to present other, conflicting SMSs.
Presiding Judge Sari Jayyoussi rejected the father’s claim against the family court’s gaining access to his SMS messages, but agreed that in order to decide that father had, essentially, accepted the kidnapping of his daughter, the judge should have afforded the father the opportunity to be heard. Judge Jayyoussi then returned the case to family court, to give the father ample opportunity to reject the claim that he had acquiesced to losing custody of his daughter. He also instructed the family court judge to review the full body of interchanged messages between the parents before making his ruling.JNi.Media
A Jewish father and his five year old son were attacked Tuesday in another round of the ‘knockout game’ as they walked to the little boy’s first day at school in Crown Heights, Brooklyn.
That’s the bad news.
The good news is that an alert bystander saw the attack and chased the assailant. He raced after him down President Street, according to the Crown Heights.info website, flagging down a police patrol cruiser along the way. Police officers joined the chase.
The perpetrator was cornered in an apartment building – but that didn’t mean he was ready to give up when police tried to place him under arrest. Instead he resisted violently and police were forced to add a spritz of mace to their efforts to subdue the suspect.
First responders treated the perpetrator on the scene, and the father and son also arrived to identify their attacker and formally press charges.
The neighborhood, home to “770″ – World Headquarters of the Chabad-Lubavitch Chassidic movement, is a racially mixed area which also hosts the city’s West Indian Day Parade each year.Hana Levi Julian
The bodies of two children murdered by their father just hours after arriving in Israel have been returned to Ohio, where they were living with their mother. The children are to be laid to rest Wednesday morning in Columbus.
The two children had landed in Lod on June 11 for visitation with their father following the couple’s recent divorce. The father turned himself in to police after the murders.Jewish Press News Briefs
Our tears have yet to dry. I am not sure they ever will. We have all been thrown to the ground, pinned down by a loss of spiritual support.
Why is this so? It is because Maran HaRav Ovadia Yosef, zt”l, was larger than our generation. Or perhaps the generation is too shrunken, too beaten by the wind, to fully appreciate Maran’s greatness. It is still unclear.
One thing is clear. For the Sephardic Jew, this century is divided into two distinct periods – one with Maran’s presence and one that is no longer graced by it. The second period trembles with its own uncertainty because the greatest and strongest of us are incapable of filling the shoes of Maran, who served as posek and leader in an era rife with instability and danger.
Throughout the week of mourning, people spoke of our being orphaned. We feel a deep, unfathomable loss. With all our modern skills and technological know-how, we have yet to develop the device that can measure Maran’s monumental contributions to us, to our generation, and to many generations to follow.
It is not in our power to describe, so soon after his passing, the greatness of such a Torah giant. People will write about his amazing Torah knowledge, the power of his prayers and his outstanding acts of chesed, those he made public and those he hid from the public’s eye. But we will never know, certainly not in the near future, the true extent of Maran’s influence on the history of the Jewish people, how much he shaped the direction of the state of Israel, and how he gave countless Sephardic Jews a different perception of themselves. We are still feeling the effects of his efforts; perhaps we are still at the very beginning.
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Maran was the standard-bearer of the movement to restore Sephardic Jewry to its former status in the hierarchy of Torah greatness. Five or six decades ago, Porat Yosef was basically the only higher yeshiva for Sephardic young men. The roshei yeshiva perceived the enormous potential in Maran when he was still a youngster. They did everything to equip him with the tools to realize their vision and bring their hopes to fruition. They placed their hopes in him to return the lost members of our people to the flock by igniting the spark of faith and pride in their hearts.
Maran’s heart was fertile soil for planting the seeds of a revolution among Sephardic Jewry. Even as a youth, his power to pluck lost souls from the depths and carry them on his wings was apparent. Already then, children ran to find places in synagogues and batei midrash with his encouragement.
If the streets of Yerushalayim could eulogize him, they would recount how he gathered the children in all the synagogues, large and small. They would tell how he strode from Musayoff to Geulah and to Beit Yisrael, offering yet another lesson in practical halacha, another page of Gemara, another study in the weekly Torah reading. Every lesson was delivered with his special grace and humor, with a smile and with wit. His lectures were attended by nine-year-old children and ninety-year-old codgers, sharp-minded kollel students and simple laborers after a long day of work.
Yes, this is the way it was long before the politics began, before there was an issue of appointing people to positions, status and jobs. Maran was tilling the ground so that he could sow the seeds of faith – not only in Yerushalayim but in Beersheva, Ashdod, Dimona, Tel Aviv, Tirat HaCarmel, Haifa, Acre and Nahariya. He took it to little settlements and forgotten communities. He never told anyone “No, I don’t have time for you.”
Maran planted the trees of Torah so that their branches would cast the shadow of emunah and yirat Shamayim on the new generation. At the same time that atheistic Mapai activists danced over their success in pulling Sephardic Jews away from their faith, Maran was already laying the groundwork for the counter-revolution to bring them back home. He counted his successes one person at a time. He found them in urban centers and in Zionist establishments, simple people and influential people alike.
How did he do it? Primarily, through the power of his personal Torah study. The energy he put into learning Torah was something unmatched in this generation and, apparently, going back several generations as well. Further, he did it through his sincere, faith-filled prayers that undoubtedly pierced the highest Heavens. His prayers were accentuated by his tears, flowing freely and silently in the hope his wounded brethren would be healed spiritually, step by step until they achieved perfect health.
It would not be right to describe Maran’s public service as beginning with his establishment of the Shas political party. With due respect to Shas and its accomplishments, it was Maran who prepared for it with decades of hard work. He breathed life into the movement; he pushed and encouraged the young men he appointed to fight the battles, instilling courage and confidence where none had existed before. “You can do it,” he said. “It is within reach. We are not powerless.”
“Open more yeshivas and institutions,” he would insist. “Don’t worry. Hashem will help. You won’t run out of money.” He implanted solid faith in his people, telling them Heaven’s help was right around the corner. From his lofty position he brought the horn of plenty to the Torah world, to all who were in need and to all who hungered for Torah. All we had to do was to come, to participate, to reach forward. The blessings of the gadol hador were available. He had envisioned it and sowed the seeds for it more than sixty years earlier. We are witness to his revolution today.
* * * * *
It is crucial for us to emphasize that Maran not only created a monumental edifice of Torah and halacha, but that he also built people. He was there for the youth, for families, for one Jew after the other. He gave people advice they needed in making important decisions in life. He gave his blessings. Maran was the key in helping them to connect with Hashem.
His home was always open, as was his sensitive heart. He was always ready to listen to barren women, widows, orphans, the ill and downtrodden. Whoever they were, he served as their loving father. He was everyone’s father. When he pinched or slapped someone’s cheek, that person knew that it came from his father. Everyone knew that he loved us all, that he prayed sincerely for us all.
It was such a wonderful feeling to know we had a father who was so wise, who possessed such yirat Shamayim, who was no doubt beloved by Hashem. This feeling gave us strength and spirit. When someone left Maran’s presence, he invariably was stronger than before and committed to building himself anew with Torah and emunah. The future appeared rosier because his father had blessed him and encouraged him.
For me personally, Maran was my guide in life, my leader, my authority. Now I feel I have lost my father. The pain is far greater than when I lost my biological father.
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Maran, we were privileged to stand by you for decades. We saw your self-sacrifice and stupendous efforts to raise the Sephardic world of Torah. How can we describe it?
There is a type of pride that is proper and a type that is despicable. It is wonderful when a Jew feels pride for going in the ways of Hashem. With his inimitable wisdom, Maran did his best to raise the honor of Sephardic halachic rulings so that we could be proud to know them and follow them. He showed us that we had no reason to feel ashamed of our heritage, that we could be proud to follow the rulings of Maran HaRav Yosef Karo, author of the Shluchan Aruch.
Thanks to the work of Maran, we have a clear understanding of the ways of halacha, and thousands of Torah students have adopted them with pride and confidence.
During Maran’s lifetime, our bookshelves became filled with sefarim of halacha and responsa. Once, the Sephardic yeshiva world was silent. No more. It is a world that has been completely rebuilt, replete with roshei yeshiva, teachers, rabbinical judges and rabbis who are fluent in the rulings of the Shulchan Aruch and the Acharonim. Before Maran, we lacked all this.
Sephardic pride. It is not just an expression; it is an anchor for values and sentiment. For decades, Sephardic Jews were downtrodden and scorned. They did not receive the recognition they deserved. People did not understand the greatness of their own halachic traditions. Maran expertly guided us out of that quagmire. He brought an entire generation of Torah scholars to hold fast to the wisdom of Sephardic Jewry, the wisdom of generations of great scholars who built themselves on the Shulchan Aruch and Rav Yosef Karo.
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Today we are confused, bewildered about our future. Our ship has been cast astray and we don’t know where it is headed. Despite this, let us remember how Maran, our leader, always remained confident about the future. He was a born optimist. He knew he was doing the right thing and he always told us to remain on course while seeking to enhance Hashem’s honor.
We are incapable of telling the future. And even though Maran has been taken from us, we must have full faith that Hashem will continue to provide us with the proper leaders. We will continue to follow leaders who will go in the ways of Maran, the spiritual giant who built Sephardic Jewry, placed the crown of Torah on our heads and taught us to love and cherish that Torah.
We pray that we will continue on the road for the sake of our children and grandchildren until we will be privileged to see our Final Redemption.Jack R. Avital
It began when Jaleesa, 22, took the father of her baby, Jawaan P. McCullough, 40, to family court in Tennessee, to establish paternity and to set child support. Oh, and the baby’s name was Messiah, according to the LA Times.
In court it was revealed that the father had wanted to name the baby Jawaan P. McCullough Jr., but he no longer objected to calling the boy Messiah Deshawn. But the judge decided to change the baby’s name anyway.
“It is not in this child’s best interest to keep the first name ‘Messiah,'” Magistrate Lu Ann Ballew wrote in her decision. “‘Messiah’ means Savior, Deliverer, the One who will restore God’s Kingdom. ‘Messiah’ is a title that is held by only Jesus Christ.”
An entire Jewish family of Iraqi extract named Mashiach would argue differently, but you don’t get many Iraqi Jews in Tennessee. But even without that Iraqi-Jewish input, “Messiah” is an increasingly popular American baby name, according to the LA Times, as are the names Lord and King.
The name would impose an “undue burden on him that as a human being he cannot fulfill,” the judge wrote, although she really didn’t know just how spiritually gifted the baby Messiah was.
She also noted that in Cocke County, Tenn., where the new Messia resides, there is a “large Christian population” as evidenced by its “many churches of the Christian faith.”
“Therefore,” the judge concluded, “it is highly likely that he will offend many Cocke County citizens by calling himself ‘Messiah.'”
Maybe, maybe not – there’s a slew of Jesus’s out there and no one seems to mind, and then, come to think of it, using that same logic, the name David should also irk some people. So the ACLU of Tennessee got on the case, and, surprisingly, received many calls of support from the religious right, which typically threatens to blow up their offices over abortion cases.
“I got the classic call the other day,” Hedy Weinberg, executive director of the ACLU of Tennessee, told the LA Times. “They said, ‘I really don’t like the ACLU, but I support what you are saying and doing about the baby Messiah.”
UC Davis constitutional law professor Carlton F.W. Larson said the judge’s “entire line of reasoning totally violates basic freedom of religious purposes. This kid can’t be a Messiah because the Messiah is Jesus Christ? Judges don’t get to make pronouncements on the bench about who is the Messiah and who is not.”
The ACLU’s Weinberg agreed: “The judge is crossing the line by interfering in a very private decision and is imposing her own religious faith on this family. The courtroom is not a place for promoting personal religious beliefs, and that’s exactly what the judge did when she changed the baby Messiah’s name to Martin.”
On the other hand, if a certain Miriam from Nazareth had gone ahead and changed her own child’s name to Martin, we’d all be spared a lot of embarrassment…Yori Yanover
Over the past two days, while the army was shooting into the crowds in Egypt and half of Beirut was lifted by a huge car bomb, and many other awful things were happening, The Jewish Press readership has been dealing with mostly the question of the possibility that a Reform Rabbi named Angela Buchdahl could have attained her high position without the benefit of a Jewish conversion.
It started with an article in The Forward (Angela Buchdahl, First Asian-American Rabbi, Vies for Role at Central Synagogue), that basically suggested Buchdahl was not Jewish according to Jewish law:
But she also engaged Judaism at a time when the Reform movement itself was undergoing dramatic change. Eleven years after Buchdahl’s birth, in a move still hotly debated in all streams of Judaism, including within Reform Judaism itself, the Reform movement overturned more than 2,000 years of tradition that recognized only those whose mother was Jewish as Jews from birth. Others, including those with just a Jewish father, were required to undergo a process of conversion, though this process varied among Judaism’s different streams.
Starting in 1983, as intermarriage advanced steadily among its members, Reform Judaism conferred a “presumption of Jewish descent” on those with one Jewish parent, whether it was a father or a mother. The one condition to this recognition was that it be established “through appropriate and timely public and formal acts of identification with the Jewish faith,” according to the Central Conference of American Rabbis.
In many ways, Buchdahl represents the flowering of this revolution in Judaism, and symbolizes a kind of coming of age of its children.
This was coupled with an article in Hadassah Magazine:
Profile: Angela Buchdahl
Though Buchdahl’s mother did not convert, she wanted her children to find a home in the Jewish community. Her father instilled Jewish pride in his children and gave them a Jewish vocabulary, says Buchdahl, but it was her mother who imparted a sense of spiritual yearning and wonder. Her mother’s Buddhism informs her Judaism, she says, noting that Jewish and Korean cultures overlap in their approach to life, their emphasis on giving back and their drive to succeed and to be educated.
So yours truly, enchanted by the concept of the non-Jewish Rabbi, charged ahead. I still believe all the points I was making were right, namely that the Reform doctrine of patrilineal descent and the “presumption of Judaism” in the case of a the offspring of a non-Jewish woman married to a Jew were on the money.
Except that it turns out Buchdahl may have converted to Judaism after all.
Thanks, first, to our reader Vicky Glikin of Deerfield, Illinois, who wrote:
It is highly unfortunate that your facts and the very premise for this article are plain wrong. Rabbi/Cantor Buchdahl underwent an Orthodox conversion, a fact that you would have easily discovered had you actually been trying to write an intelligent work of journalism.
So I went looking for the misrepresented conversion, and found the following line in the Times (Defining Judaism, a Rabbi of Many Firsts), hidden among long, familiar paragraphs like this one:
Her first reaction was to think about a formal conversion to Judaism, but a second impulse quickly followed: Why should she convert to prove something, when she had been a Jew her entire life? In traditional Jewish law, a Jew is defined through the mother’s line. But over roughly the last 40 years, the Reform movement in Judaism accepted descent through the father’s line as legitimate for Jewish identification, so if a child has a Jewish father and a non-Jewish mother who affiliates as a Jew (the mother need not convert if she is involved in synagogue life), the child does not need to undergo a conversion to become a Jew.
But then, the Times revealed: “Eventually, at 21, she did undergo a conversion ceremony, but she prefers to think of it as a reaffirmation ceremony.”
Another clue was in something David Ellenson, President of Hebrew Union College-Jewish Institute of Religion, wrote in his letter today (Hebrew Union Pres. Pulls Fast One in Non-Jewish Rabbi Debate): “you assume an article that was written in another newspaper and upon which your author draws for his piece reveals all the facts about her life. ”
Meaning, Ellenson may have known Buchdahl had converted in an Orthodox ceremony, but to concede this would mean that he agrees that it takes an Orthodox conversion to turn even the child of a Jewish father into a real Jew — as shown by the very poster child of patrilineal descent, the subject of our attention these past two days.
I still find the entire affair more than a little bizarre: why should someone who did convert in an Orthodox ceremony be sending out all the signals that they didn’t and that they’re proud they didn’t. Perhaps we’ll find out in the next chapter of this very strange story.Yori Yanover