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December 5, 2016 / 5 Kislev, 5777

Posts Tagged ‘making’

The Making Of The Freida Sima Series

Wednesday, November 23rd, 2016

Editor’s Note: This is the fourteenth and final monthly installment of a multipart series on the life and times of the author’s grandmother, Freida Sima, who as a young woman came to America on her own in the early 1900s and made her way in a new country.

When Freida Sima Eisenberg Kraus died in June 1984, she left behind a daughter; a son-in-law; a granddaughter and her family in Israel; stepsons and their families in California; and a sister, brothers, and sisters-in-law in New York and Israel.

Four weeks later, her sister-in-law/cousin Minnie passed away. From the time Freida Sima returned to America from Israel in 1981, she and Minnie had spoken daily by phone. Freida Sima’s daughter, Shirley, remarked to Minnie’s daughters that their mothers were obviously unable to live more than a month without calling each other.

The wry humor that characterized many family members accompanied my grandmother throughout her life. When someone complained of boredom, she would retort: “You’re bored? Lein Krishma [recite the Shema prayer], zug Viddui [say the Confession prayer]; there’s always something to do!”

Now that wry approach expressed itself through her siblings. At Srul’s grandson’s wedding dinner, men and women were separated by a wooden mechitzah. When the sisters-in-law expressed dismay that they couldn’t sit with their husbands, Freida Sima’s brothers, 84-year-old Benny and 77-year-old Elish, put their shoulders to the mechitzah’s last section, “dancing” it to the music until it was perpendicular to the rest. The family then pushed together tables and spent the wedding together. Religious services aside, nothing would keep the oldest Eisenbergs away from each other during a long wedding dinner.

Over the next decade, Freida Sima’s remaining siblings and their spouses passed away. First it was brother Benny and his wife, Betty. Then Freida and Anna, the wives of Freida Sima’s brothers Leibish and Srul. Then brothers Srul, Elish, and Leibish. Elish’s wife, Lola, passed away in 2004. Only her sister Sheindl remained.

The next Eisenberg generation remained close to Sheindl. After Freida Sima’s daughter Shirley broke a hip at eighty and said she felt old, Sheindl laughed. “Old? I am old, you are still young!”

But years earlier, after Elish’s death, Sheindl confided to Shirley that it wasn’t easy being the youngest of ten. “First I was in ovel [mourning] for my parents and sister Marium; then for my husband, Shaja; then for my second husband, Naftula; then for brothers Tuleh, Avrum, dayn Mameh [your mother]; and Benny, Srul, Leibish, and Elish. If you outlive everyone, you spend your last years in ovel instead of being happy you’re alive.”

Sheindl lived until ninety-six. The water from the family well, which her brother Tuleh had brought back from Mihowa forty years earlier, was poured over her grave, a symbolic link to her European home. Sheindl’s tombstone proclaimed her a “Holocaust Survivor” and “Keeper of the Family Lore.”

Now the next generation would keep family memories alive.

* * * * *

The desire to keep my grandmother’s memory and voice alive inspired me to write an article about her for The Jewish Press. I approached the paper’s senior editor, Jason Maoz, with the idea, and his enthusiasm motivated me to write not just a stand-alone article but an extended series, chronicling Freida Sima’s life and that of her family, and through them much of the 20th century Jewish world.

Starting in October 2015, these articles have appeared as a monthly front-page feature. The stories touched people’s hearts, inspiring them to recall their own ancestors. The series generated responses from all over the world, strengthening my feeling that I was doing something worthwhile, not only in my grandmother’s memory but for everyone’s grandparents who deserved to be remembered.

The articles were just the beginning. I wanted to do more. With my family’s encouragement, and the helpful comments and support of Mr. Maoz, I decided to expand the series into a book about my grandmother. This was the culmination of a lifelong venture of getting to know her and my extended family while learning more about the world in which they lived.

Throughout my youth I had known about a big Scharf-Eisenberg clan to which I belonged, but I rarely experienced it en masse. I envied my mother’s and grandmother’s stories of growing up enveloped by layers of family. I yearned for a family that was a community, like my grandmother’s stories of Mihowa: five hundred Jews, fifty families – but only ten last names, as all were related.

The writing of the series became a project of family reunification. Each article put me back into the world my grandmother and mother described, when the tantes and uncles lived down the block, always going in and out of each other’s homes. Only now I “virtually” went in and out of my cousin’s homes and lives with late night e-mail questions to the Family Circle list or individual cousins, exchanging pictures and electronic chats.

Almost all responded to my questions with alacrity, love, and support.

“You’ve done us a great service, because you have forced us to reflect on the past and its importance in our personal lives,” wrote one.

“It is a privilege and honor to give you as much info as I can about our past. Thank you for creating a written memorial for our entire extended family to enjoy now and for generations to come. Bless you for what you’re doing,” wrote another.

For months I obsessed over the project, recalling incidents I wanted to add to a particular chapter, already impatient to begin working on the next one. Two years earlier, my cousin Norman Eisenberg, in revitalizing the Family Circle, wrote to its e-mail group: “Life is much more complicated today, unlike when the majority of the family lived within walking distance. My hope is that we continue sharing history and enjoying together even if only once or twice a year.”

I felt charged to write in order to help the family share that history. What began as a project for my enjoyment now became a mission for my entire extended family.

As I continued writing, the family became even more extended. Almost by chance I stumbled across an entire branch of Enzenbergs, descendants of Zaidie Nachman’s brothers, scattered around the world. Soon I could count over 400 second, third, and fourth cousins on my Baba Freida Sima’s side alone – almost the entire population of Mihowa when she was born there 120 years earlier.

I spent days and nights finding those still alive, putting some in touch with each other. Today I am in contact with many of them, some on an almost daily e-mail basis. Finally, we are again a family that is a community, albeit a 21st century-style geographically far-flung yet close community.

When I began writing, I thought I would be taking a journey into the familiar territory of my grandmother’s history to reconstruct her life. But how does one reconstruct a person’s life? What do people leave behind to enable us to reassemble the components of their identity?

There is the person’s factual description, photographs, recordings, memories, stories. And then there is the person’s essence, the most difficult dimension to capture.

My resources were varied: Documents, passenger manifests, passports, citizenship papers, census records. Some sources were painful in their absence. None of my grandmother’s letters to Europe survived the Holocaust. And she kept only two letters her father had written her during all those years.

“Why only those, Baba?” I wanted to ask, but there is no longer anyone to ask.

There were family artifacts making people real, even if I had never met them. I inherited one artifact that survived the family’s European cataclysm – Baba Devorah’s sheitel that Sheindl had kept in Transnistria after her mother died. To these I added my grandmother’s remaining possessions, such as the nail kit she received for her “sweet sixteen” the year she came to America and gave me for my sixteenth birthday decades later.

My extended family added their memories and stories to my reconstruction efforts. Stories also mean challenges. What should one write about unpleasant family incidents? One cousin reminded me: “Few, if any, would be comfortable with the less than pleasant things about their families being revealed. It’s not worth the risk.”

Taking this to heart, I walked the tightrope of the fine line between telling the truth and not hurting anyone. I hope I succeeded.

There were also memories of previous generations that we “inherited”: A song my grandmother sang to me as a child, bouncing me on her knee, which she had learned from Baba Malka who had learned it from her mother, Baba Chantzel. From whom had Chantzel learned it? From my great-great-great-great-grandmother, whose name Baba Malka never mentioned to her granddaughter and was lost to me forever. But the song lives on.

There is also the way I hold my hands while benching lecht, as did my mother, grandmother, Babas Devorah, Malka, Chantzel, and so on. And there’s the inflection and tune my cousins use making Kiddush, which they learned from their fathers, who learned from Zaidie Nachman, and he from Zaidie Srul. The essence of ancestors can indeed live on in our performative traditions and gestures even if we’ve never met them.

A last resource for reconstructing my ancestors’ lives was their final resting places and tombstones. Many were buried in the Family Circle Plot, but it took months to find others, buried around the world. When going through my grandmother’s documents I saw a yahrzeit calendar listing dates of her parents’ deaths, giving English dates from 1945 and onward on which to light memorial candles.

As the calendar ran only until 1984 I once asked her: “What will you do after that, Baba?”

“Let’s first see if I’m still here” she replied.

Was she prophesizing her own fate? My grandmother died in June 1984, her life ending together with the last of the dates listed on her parents’ yahrzeit calendar.

* * * * *

Life is often described as a circle with a beginning and an end, one that opens and closes, ending just as it began. Let us end the tale of Freida Sima as it began, with her names.

Throughout my grandmother’s life she had many names, each expressing a different part of her life and essence. By which name did she think of herself when alone?

“Baba what’s your name?” I once asked her.

“Whaddya mean ‘what’s my name’? she said, looking at me strangely. “My name is Bertha Kraus!”

“That’s not what I meant, Baba,” I responded.

“Oh. you mean in Jewish? My real name? Freida Sima. My name is Freida Sima.”

Does that mean she thought of herself as Freida Sima? I will never know. But she considered it to be her real name, “the real McCoy,” to use one of her favorite American expressions. It was, however, a name she rarely remembered anyone using during her lifetime.

In 1974, the year my grandmother moved to Israel, the Israeli poetess Zelda wrote about the different names people are given throughout their lifetime:


Everyone has a name, given to him by God, and given to him by his parents.

Everyone has a name, given to him by his stature and the way he smiles, and given to him by his clothing….

Everyone has a name, given to him by the sea, and given to him by his death.


My grandmother had many names and wanted to be sure she would be given the correct name at her death – her “real name,” her Jewish name, the one she was given at birth. It was the name she reminded us more than once we should put on her tombstone – the last time, she assumed, it would ever appear.

Life is full of surprises. When I first contemplated the idea of writing her life story, I thought of a suitable title even before composing the opening pages. From the first moment, the title and the series (and soon-to-be book) were one. My grandmother was Freida Sima, and no matter what other name she went by at a certain time, it was how I would refer to her throughout her life story.

Two years after my grandmother’s death, I named my second daughter after her. At the time, I thought “Freida” to be too old fashioned, and chose a Hebrew equivalent. Thirty years after her death, I had matured enough to realize the name’s beauty and significance, and to understand the subtle subtext behind each occasion when my grandmother reminded me her real name was Freida Sima.

I hope I have done justice to her life story and that of her family, the entire extended Scharf-Eisenberg clan. And I hope that by writing it, I have finally given her back her name.

During her lifetime, my grandmother Freida Sima belonged to herself. After her death, her memories and stories belonged to her friends and family. And now she belongs to you as well. I thank The Jewish Press for having allowed me to share her story with you, dear readers, and I thank you for having joined us on this journey through her life and that of her family.

Oh – and we finally have a publication date for the book. It will be out in December from Peter Lang Publishers with the title My Name is Freida Sima: The American Jewish Women’s Immigrant Experience Through the Eyes of a Young Girl from the Bukovina. It’s available through Amazon (it’s already on Amazon’s website and can be pre-ordered) or directly from the publisher.


This installment of the Freida Sima series is dedicated to the memory of Freida Sima’s Aunt Sadie and Uncle Joe, who picked her up when she came to AmericaSheina Sara bat Avraham (Sadie Scharf Korn), whose yahrzeit is 13 Cheshvan (which fell this year on November 14) and Yosef ben Avraham (Joseph Scharf), whose yahrzeit is 3 Kislev (December 3 this year).

Judith Tydor Baumel-Schwartz

The Making of a Gadol 2.0

Monday, October 31st, 2016

There is a new online publication called Lehrhaus. It features essays by a variety of Orthodox Jewish thinkers of varying Hashkafos  on topics that affect the Jewish people. Kind of like the mission of this blog.

I know 2 of the editors. Dr. Leslie Ginsparg is someone I know fairly well and am related to through marriage (…she is my son-in-law’s sister). Rabbi Dr. Zev Eleff is someone that has published many scholarly articles and books. I met him upon his becoming Chief Academic Officer of my alma mater HTC.  I can personally testify to the high level of scholarship they both bring to this enterprise. I’m sure the other editors are of equal stature. It is with this in mind that I am going to discuss a recent article by Professor Chaim Saiman entitled The Market for Gedolim: A Tale of Supply and Demand.

On the whole I tend to agree with much (but not all) of what he said. On the other hand I detected a bit of cynicism about the subject under discussion. The very title touches on that cynicism. As if to say that a Gadol is a commodity much like wheat or corn – to be purchased by a consumer. Rabbi Saiman later uses the term Gadolhood. Which I find somewhat deprecating. As I do using baseball metaphors like 3rd baseman, All Star, and Hall-of-Famer’.

It is as though becoming a Gadol was something one can strive for and achieve through a disciplined course of study and determination without any other factors. Like personal character traits or communal acceptance. This is not how a Gadol is made. One can strive. But there is no guarantee that they will achieve that status. One may even argue that striving to be a Gadol takes a bit of Gavah – hubris! If there is one thing that a Gadol should have – it is humility. Not hubris.

Becoming a Gadol is far from being a structured enterprise . It is something that is organic. One doesn’t choose to become a Gadol. One cannot study his way into it. Not even if he spends decades in pure Torah study. Nor is one elected to that position by an official vote. Nor are they chosen by a group of peers. One just grows into it via public recognition of the depth and breadth of an individual’s Torah knowledge. That makes him a Gadol BaTorah.

To become a Gadol B’Yisroel one needs more that that. There has to be a public acceptance of that individual as a rabbinic leader. Someone that the Torah world can turn to with confidence knowing that he is God fearing and that his views are among the most authoritative in the Jewish world in matters of Halacha and Hashkafa.

This is how one becomes a Gadol. Rav Moshe Feinstein was one such individual. Many considered him the Gadol HaDor  – the greatest rabbi of his generation! He was interviewed by a reporter from Time Magazine back in the 80s and asked how he came to be such a respected rabbinic leader. He responded that people just started asking him difficult questions in Halacha and accepted his answers. That acceptance grew until he was seen by most of the Jewish people as a Gadol and by many as the Gadol HaDor.

Professor Saiman distinguishes how different Hashkafic groups define a Gadol and how important the need to have them is to each. There are basically 3 distinct groups within Orthodoxy: Charedim, Centrist Orthodox, and Liberal Orthodox.

Charedim can be divided into Chasidim and Lithuaian Yeshiva types. Chasidim have an entirely different approach to their rabbinic leadership and generally do not speak of Gedolim. They instead speak of a ‘Rebbe’. A Chasidic Rebbe is an inherited position going to the son (or son in law if there is no son) of a previous Rebbe –  chosen by him from among all of his sons. Most often the oldest.

As Rabbi Saiman notes, a Rebbe need not be of the highest caliber Torah scholar. There may in fact be other Chasidim that are greater in Torah scholarship but they too will look to the Rebbe as their leader on all matters – both Halachic and Hashkafic.

It is in the  non Chasidic Lithuanian type Yeshiva circles where merit is the measure by which a rabbinic leader is chosen. At least in theory.

Centrists generally have additional requirements for their Gedolim. Usually in the form of having expertise in secular knowledge – matching the caliber of their Torah knowledge. The two most prominent examples of that – correctly cited by Professor Saiman – are Rav Joseph B. Soloveitchik and Rav Aharon Lichtenstein. (I would add Rav Ahron Soloveichik to that category even though Rabbi Saiman mentions him only in the context of Rav Lichtenstein’s own personal mentors).

What Professor Saiman fails to mention is that for most Centrists, Gedolim like R’ Moshe Feinstein are considered Gedolim too. This is a serious omission in my view since it gives the impression that Centrists only see people with their own Hashkafos capable of being a Gadol. Case in point – Rav Lichtenstein used to ask Rav Shlomo Zalman Auerbach – a Charedi Gadol – all of his difficult questions.

Peofessor Saiman correctly notes that Liberal Orthodoxy has no Gedolim. They see their congregational rabbis as their only source for Halacha and Hashkafa. He calls this ‘Horizontal authority’. Difficult questions asked by congregational members are directly answered by these rabbis. Liberal Orthodoxy believes that an ordained rabbi is given a mandate to do so by virtue of their Semicha. While he agrees that Liberal Orthodoxy does have its Torah scholars – like Rabbi Daniel Sperber – they are not seen as Gedolim. There is no hierarchy that Liberal Orthodox rabbis turn too.

The point of his article is that Gedolim are a function of supply and demand by each community.

In the Charedi world the need for Gedolim is defining. Their concept of Daas Torah demands a hierarchy that will determine how they will live. Only Gedolim are capable of answering difficult question in Halacha and Hashkafa. Even though these kinds of questions are often asked of a local Charedi Rav – that Rav has his own mentor. A Gadol that he will turn to – not trusting his own knowledge to suffice in many matters. And the Charedi public knows that – seeing those mentors as Gedolim. That need requires fulfillment no matter what level of Torah knowledge exists among contemporary rabbinic leaders. There is for example no one alive today on the level of Rav Moshe Feinstein. Not even close. And yet there is a group of rabbis that are seen by virtually every Charedi in the non Chasidic world as their Gedolim.

The standard by which they decide is based on the Gemarah, which states Yiftach B’Doro – K’Shmuel B’Doro – Yiftach was in his generation as Shmuel was in his. Yiftach and Shmuel were 2 Shoftim – leaders of the Jewish people that served in two different eras. Shmuel was the greatest Navi  (prophet) since Moshe. Yiftach was a bit short of that greatness – based on a very unflattering description of him in that Gemarah. And yet the Talmud tells us that we must have a leader and therefore must chose among what we have. Not among what we should have but don’t!

Even though most Charedim realize that their rabbinic leaders are not anywhere near the caliber of previous generations – they nonetheless vest them with the same authority. In other words the demand for Gedolim that defines the Charedi world makes leaders of lesser stature then previous generations – leaders just the same

Centrists do not see the need to fill any gaps. While they agree with the concept of a Gadol they can turn to – they do not lower the standards they seek in a Gadol. If there is a Rav Soloveitchik or Rav Lichtenstein – they will turn to them. If not, they simply do not have a Gadol they can turn to. This does not mean they don’t recognize Charedi rabbinic leaders. They do. And in some case they will be consulted on difficult issues. But they are not seen in the same light as Charedim do. I should add that many -perhaps most – Charedim (especially those I call moderate) take that leadership with a grain of salt – all while most will acknowledge that these are their Gedolim.

There is one more thing Rabbi Staiman mentions with which I more or less agree. It is worth quoting and I will end with it:

If liberal Orthodox communities can create a structure of ‘commandedness’ that feels consonant, even if not identical, with classical forms, then eventually other Orthodox subgroups will come to recognize it—much as centrist Orthodoxy eventually gained the begrudging acknowledgment of haredim. But if it fails to do so, then claims that liberal Orthodoxy is engaged in a qualitatively different project than Orthodoxy will ring true, and comparisons to the trajectory of Conservative and Reform Judaism may yet prove accurate. So while I am rooting for liberal Orthodoxy’s success, it bears the burden of proving its vitality. From where I sit, the jury is still out.

Harry Maryles

Goldstein on Gelt: What You Need to Know When Making an Investment Decision

Monday, October 10th, 2016

What should you think about when making an investment decision? David Stein, host of the Money for the Rest of Us financial podcast, explains what you need to consider when making decisions about your money. Learn how to measure an investment’s performance, and find out how you should react to a volatile market.
What makes stock values rise and fall, and how should these influence your investment decisions? Doug Goldstein, CFP® explains the influences behind the stock market, and how to respond to them.
If you are concerned about how the upcoming U.S. elections may affect your investments, participate in a webinar “Will the Results of the U.S. Presidential Election Destroy Your Retirement Savings?” Register on the Profile Investment website, www.profile-financial.com

The Goldstein On Gelt Show is a financial podcast. Click on the player below to listen. For show notes and contact details of the guest, go to www.GoldsteinOnGelt.com


Doug Goldstein, CFP®

The Parsha Experiment – Ki Tavo: How To Make Sense Of The Terrible Curses

Thursday, September 22nd, 2016

God promises us dark, sadistic curses, if we don’t live up to our responsibilities to Him. It’s so difficult to read, how could He be so cruel to us? Join us as we grapple with the incredibly difficult curses of Ki Tavo.

This video is from Immanuel Shalev.

Link to last week: https://www.alephbeta.org/course/lecture/ki-teitzei-2016-5776

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For more on Ki Teitzei, see https://goo.gl/Pf3zXz and https://goo.gl/bEJrf4

Immanuel Shalev

Anti-Israel NGO Al-Haq Making Inroads on Capitol Hill

Tuesday, September 13th, 2016

Al-Haq, a Ramallah based NGO established in 1979 has been making friends on Capitol Hill in recent months, establishing a group of 20 Congress members who are on the record in support of the PA against Israeli policies in Judea and Samaria. The list of 20 lawmakers, which Al-Haq boasts on its website, is not made up of anti-Israel Congress members, which is probably the most worrisome part of this story. They are Congress Members who have mostly bought into the seductive message that Israel has lost its way in trying to, justifiably, deal with the wave of Arab youth rioting and violence in areas under its control, and that the US should come up with ways to help the Israelis rediscover their moral compass.

This group of Al-Haq friendly lawmakers is led by the most anti-Israeli Congress Member, Betty McCollum, US Representative for Minnesota’s 4th congressional district. Back in 2006, she got into a huge feud with AIPAC, when her chief of staff said they had been told by an AIPAC representative that the congresswoman was supporting terrorists because she voted against the Palestinian Anti-Terrorism Act of 2006 in committee. The bill was passed overwhelmingly by the House, and AIPAC claimed the Congresswoman was lying about that phone call. McCollum took her story everywhere, including an open letter to AIPAC executive director Howard Kohr in The New York Review of Books—not a hotbed of Zionist fervor. She demanded an apology, AIPAC refused. She told Kohr: “Until I receive a formal, written apology from your organization, I must inform you that AIPAC representatives are not welcome in my offices for meetings with my staff.”

The June 20, 2016 Congress Members’ letter to President Barack Obama, written by Rep McCollum, urged the president “to appoint a Special Envoy for Palestinian Youth to travel to the west Bank, East Jerusalem, and Israel to hear directly from Palestinian youth, human rights and legal experts, NGOs, Palestinian and Israeli officials, including police and military leaders. Such a fact finding mission will provide the Obama Administration with vital information necessary to actively promote human rights, but also establish a framework for the next US administration.”

McCollum’s letter also called on the State Dept. “to elevate the human rights of Palestinian children to a priority status in our bilateral relations with Israel and our ongoing engagement with the Palestinian Authority.”

And, McCollum ended with a threat, “ignoring the trauma being inflicted on millions of Palestinian children undermines our American values and will ensure the perpetuation of a conflict and occupation we all want to see ended peacefully.”

To sum up: 1. Appoint another Goldstone commission; 2. Accumulate a one-sided, anti-Israel body of “evidence,” this time with the backing of the White House; 3. Rinse, repeat.

The ambitious letter to Obama, which is touted on the Al-Haq website, attracted the endorsements of US Reps Eddie Bernice Johnson, Andre Carson, John Conyers, Earl Blumenauer, Donald Beyer, Barbara Lee, Keith Ellison, Hank Johnson, Bobby Rush, Marcy Kaptur, Chellie Pingree, Danny Davis, Peter DeFazio, Raul Grijalva, Sam Farr, Luis Gutierrez, Jim McDermott, Yvette Clarke, and Mark Pocan. Although they are all liberal, and mostly from blue states, these US Reps are not necessarily all enemies of Israel. But they were taken in by the Al-Haq propaganda, as it was sung to them by McCollum.

This fall, Al-Haq is revving up its efforts on the Hill. On Monday morning, October 17, on Capitol Hill (Room TBA), Al-Haq is offering a Capitol Hill Briefing on “Israeli Settlements: Their Impact on Palestinians Living Under Military Occupation.” The briefing will feature speakers from Al-Haq, as well as from Youth Against Settlements and from Al-Shabaka. All three NGOs are heavily funded by European countries and charity organizations.

At the October 17 briefing, the “US Campaign to End the Israeli Occupation” will launch its policy paper on “steps that Congress and the Executive Branch can take to make US opposition to Israeli settlements more effective.”

A light breakfast will be served, probably not kosher.

According to NGO Monitor, Al-Haq has been a leader in the anti-Israel “Lawfare” and BDS (boycotts, divestments and sanctions) campaigns. Lawfare is the overall title of the strategy aimed at delegitimizing Israel using legal frameworks. It was adopted at the NGO Forum of the 2001 UN World Conference Against Racism held in Durban, South Africa, as a plan to single out Israel as a “racist” and “apartheid” state; isolate Israel internationally through a BDS campaign; and explicitly advance the political war against Israel. The NGO Forum Declaration called for the “adoption of all measures to ensure [the] enforcement” of international humanitarian law, including “the establishment of a war crimes tribunal to investigate and bring to justice those who may be guilty of war crimes, acts of genocide and ethnic cleansing and the crime of Apartheid . . . perpetrated in Israel and the Occupied Palestinian Territories.”

These efforts are being led by Al Haq, as well the Palestinian Center for Human Rights (PCHR), Al Mezan, and Badil, and aided by international NGOs including Human Rights Watch, Amnesty International, International Federation of Human Rights (France), and the Center for Constitutional Rights (New York). Israeli NGOs Adalah, Public Committee Against Torture in Israel (PCATI), and Yesh Din also figure prominently in this scheme. All of these organizations are largely supported by European governments and foundations.


How to Avoid Making Irrational Decisions About Money

Monday, September 12th, 2016

Why do intelligent people make irrational decisions about their money? Financial writer Emily Guy Birken, author of The 5 Years Before You Retire, explains impulsivity in making financial decisions. Can you protect yourself against financial scammers, who thrive on their victims’ irrationality, and keep your finances safe?
Did you inherit your parents’ irrational financial decision making gene? Are you able to discuss managing their finances with them? Financial advisor Doug Goldstein, CFP® shares practical techniques for dealing with your own money, as well as with your family members, who might not see eye-to-eye with you on how to manage funds.
The Goldstein On Gelt Show is a financial podcast. Click on the player below to listen. For show notes and contact details of the guest, go to www.GoldsteinOnGelt.com

Doug Goldstein, CFP®

Weapons, Bomb Making Equipment Found in Refugee Camp

Sunday, September 11th, 2016

Weapons and bomb making equipment were found overnight in a raid conducted by the Israel Police Border Guard, in collaboration with the IDF and Shabak, at the Nur al-Shams refugee camp east of Tulkarm in Samaria, the police spokesperson’s office reported Sunday.

The raid, conducted in the home and the car of a suspect as part of security forces’ operations in Nur al-Shams, yielded two homemade firearms, as well as a large stash of bomb making supplies. The suspect, 18, was detained for further interrogation.

David Israel

Printed from: http://www.jewishpress.com/news/breaking-news/weapons-bomb-making-equipment-found-in-refugee-camp/2016/09/11/

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