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Writed by: Ron Leshem genre: Thriller Scores: 244 votes Yaron Zilberman actor: Yehuda Nahari Halevi Israel. Is Everything Forgivable? “No matter how many times I attempt to apologize, it will never be enough. There are simply no words available to sufficiently assuage the hurt that I caused among conversion candidates, congregants, students, family, friends, and rabbinic and academic colleagues. I am sorry, beyond measure, for my heinous behavior and perverse mindset that provoked my The 8 Item Repentance Checklist Can you check off these items? If not, which one will you strengthen?   The purpose of this checklist is to focus your attention to areas you may want to improve. Look over this list and choose one area you are motivated to address. Just focus on that area and once you have strengthened it, Circles of Change This article first appeared in The Jewish Press on September 27, 2011 and has been reprinted with permission. It was the kind of event I attend frequently these days, and I was in a role in which I often find myself. It was a Jewish gathering to which a number of political officials had been The Great Disappearing Act: Black Holes of Time (Earlier in 2011, NASAs Swift detected intense X-ray flares thought to be caused by a black hole devouring a star. The video model above and all photos below are courtesy of NASA multimedia productions. Have you ever experienced the black hole of time? I have, and I am sure you have as well. What is Jewish Optimism Doom and gloom! That is how the Jewish cynic views the authentic Jewish life. Confining. Legalistic. Obligatory. A downer! So many somber remembrances. So many burdens and obligations. Praying three times a day. Fasts. Study. Moral teachings to learn. The self to improve. “Why cant I just be accepted for what I am, ” asks the From the Desk of Rabbi Weil, Elul 5770 Have you ever wondered why Avraham was the first patriarch of the Jewish people? Probably not; the reason is so obvious. We have grown up hearing the stories of the young boy Avram, who questioned the irrational idolatry of his time. We have followed him on his journey of discovery; how he investigated nature, science, On Jewish Optimism: Pre Selichot Reflections There are those who view Jewish way of life as confining, a pessimistic mode of life, filled with restrictions and a life long agenda of obligations and repetitive serious occasions; praying three times a day with some Tehilim to add. There is Yom Kippur preceded eight days earlier by Tzom Gedaliah, fasting on Tisha BAv End of Elul, E-mail to God To the Exalted One, Creator of All Things, Rebono Shel Olam; I am sending You my yearly E-Mail (Elokim Mail) to report on the state of Your people as perceived from my virtual world, which of course is quite different from what is perceived from Your real world. There are two points I humbly wish Reeh: Shofar in Elul There is an ancient custom to blow the shofar in Elul. The source is in the Midrash: “On Rosh Chodesh [Elul] the Holy One, blessed be He, said to Moshe: Ascend the mount unto Me. And they sounded the shofar in all the camp, that Moshe ascended the mount, so that they shouldnt further err.

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0:39 driving on the Left side of the highway. Where? From the trailers I saw for Season 3, it doesn't look like Westworld anymore. Season 1 very good, Season 2 WTF. Although rabbinic tradition has created a strong connection between Rosh Hashanah and Yom Kippur, there are major points of distinction between the two. On Rosh Hashanah we proclaim God King and acknowledge that we are responsible for our actions. Yet despite the days solemnity, the overall tone is positive and celebratory. The affirmative connotations of Gods remembering and visiting outweigh the seriousness of judgment. The Rabbis deliberately decreed that the biblical verses to be recited in the three special prayers on kingship, remembrance and shofarot should contain only positive ideas, and nothing indicating punishment. However, as we move toward Yom Kippur, even though we retain our basic optimism that the verdict will be positive (hence the wearing of white garb rather than black) the atmosphere darkens and turns somber. We begin to concentrate on the problem of sin, on the flawed nature of human beings, and on the removal of sin and guilt through repentance, forgiveness, and atonement. As human beings, we try to define our place in the vast, mysterious universe in which we live. We want to understand our nature and how we relate to other living things. We think about what came before us and what will come after. We envision the end of life and ponder what follows. The Yamim Noraim [ Days of Awe] respond to this need to understand ourselves and our place in the universe. At one point during the confession of the Yom Kippur Neilah [closing] service, we articulate these questions in a way that seems to indicate a pessimistic, negative valuation of human beings and human life: “What are we? What is our life? What is our piety? What is our virtue? What is our salvation? What is our strength? What is our accomplishment? What shall we say before You, O Lord our God and God of our ancestors? Are not all the mighty as nothing before You, men of renown as if they did not exist? The wise as if they lacked knowledge, the discerning as if they had no wisdom, for most of their deeds are valueless and the days of their lives a mere nothing before You. Mans superiority to the beast is nonexistent, for all is futile. ” What an apt commentary on the pessimistic words of Kohelet (Ecclesiastes) Utter futility! said Kohelet. Utter futility! All is futile! What real value is there for a man in all the gains he makes beneath the sun? One generation goes, another comes, but the earth remains the same forever (Eccles. 1:1‑4. Unetanah tokef [one of the unique High Holiday prayers] also expresses these feelings of awe at the enormity of Gods universe: “In truth You are their creator and You understand what motivates them, for they are but flesh and blood. Mans origin is dust and his end is dust. He earns his bread with the exertion of his life. He is like broken pottery, like dry grass, like a withered flower, like a passing shadow, like a vanishing cloud, like a breeze that passes by, like floating dust, like a dream that flies away. ” Yet, while these parts of the liturgy clearly indicate the insignificance of humankind in the face of divine presence, other parts raise a different point. The Neilah prayer quoted above goes on to state, “You have set man aside from the very beginning, permitting him to stand before You. ” On the one hand, then, human life seems to have very little value in the vast scheme of things, but on the other hand, we sense a special relationship between us and our Creator. Thus, for all our limitations, we are nonetheless creatures of worth. On this matter, the sages gave us excellent advice. They said that each person should carry two notes in his or her pockets. On one would be the words, “For my sake the world was created. ” On the other, “I am but dust and ashes. ” When we despair of our value we look at the first. When we are too haughty, we look at the second. This dichotomy is not between body and spirit, but between good and evil. Although we separate ourselves on Yom Kippur from bodily needs as much as possible, we do so only in order to emphasize the importance of the spiritual side of life, which we usually ignore, afflicting ourselves in order to gain a higher degree of holiness. The object is not to make this asceticism a part of everyday life, but to be able to return to normal life with greater self‑knowledge and awareness. The central dichotomy established by the Yom Kippur fast and prayers is therefore not between body and spirit, but between worth and lack of worth, between impulses toward evil and impulses toward good. The Yamim Noraim are about choice. We are not toys of fate. We are not destined for sin and evil. We have the possibility of choosing the path to life. No matter what we have been, we can change and become better. If we seem to emphasize the dark side of life and of human beings, it is only in order to come to terms with our limitations, to recognize our faults, and to prepare to better ourselves. Excerpted with permission from Entering the High Holy Days, published by the Jewish Publication Society. Join Our Newsletter Empower your Jewish discovery, daily.

Yamim noraim Alternative Spellings yomim noraim, yamim norim Definitions high holy days, Rosh Hashanah and Yom Kippur Example Sentences "The Yamim Noraim are in October this year. " Languages of Origin Textual Hebrew Etymology ימים נוראים 'lit. terrible days; Days of Awe, High Holidays' Who Uses This Religious: Jews who are engaged in religious observance and have some Jewish education Regions North America Dictionaries The Joys of Hebrew, by Lewis Glinert (New York, 1992. The JPS Dictionary of Jewish Words, by Joyce Eisenberg and Ellen Scolnic, Philadelphia, 2001) Notes The Yamim Noraim/High Holy Days usually refers to the holidays of Rosh Hashanah ( Jewish New Year" and Yom Kippur ( Day of Atonement. but can refers to the entire season associated with them. Non-religious Jews are more likely to say "High Holy Days. Edit     See something you disagree with? Feel free to edit it. All changes will be moderated.

All those people are brained washed. But I don't feel for them that's for sure! No one will change unless they want to. And they are not going to change anytime soon. Yamim noraʾim, Hebrew: “days of awe”)English High Holy Days, in Judaism, the High Holy Days of Rosh Hashana (on Tishri 1 and 2) and Yom Kippur (on Tishri 10) in September or October. Though the Bible does not link these two major festivals, the Talmud does. Consequently, yamim noraʾim is sometimes used to designate the first 10 days of the religious year: the three High Holy Days, properly so-called, and also the days between. The entire 10-day period is more accurately called Aseret Yeme Teshuva (“Ten Days of Penitence”. Read More on This Topic Jewish religious year: Ten Days of Penitence The Ten Days of Penitence begin on Rosh Hashana and close with Yom Kippur. Already in Talmudic times they were viewed as forming an especially… Learn More in these related Britannica articles: Jewish religious year: Ten Days of Penitence The Ten Days of Penitence begin on Rosh Hashana and close with Yom Kippur. Already in Talmudic times they were viewed as forming an especially appropriate period of introspection and repentance. Penitential prayers ( seliḥot) are recited prior to the daily morning… Judaism: Ten Days of Penitence Jewish religious year: The Jewish holidays …and Sukkot (Tabernacles) and the High Holidays: Rosh Hashana (New Year) and Yom Kippur (Day of Atonement. In common, their observance is required by the Torah and work is prohibited for the duration of the holiday (except on the intermediary days of the Pesaḥ and Sukkot festivals, when work the… History at your fingertips Sign up here to see what happened On This Day, every day in your inbox! By signing up, you agree to our Privacy Notice. Thank you for subscribing! Be on the lookout for your Britannica newsletter to get trusted stories delivered right to your inbox.

Respected sir You are doing great job Awareness is the best solution law and order. Prayer Service Resources Yamim Noraim Seli h ot Piyut Mi She-Anah rewritten to include women's stories.  Written by Lisa Exler and Julia Andelman. Order of service for Selihot. Originally written for Cambridge Minyan. Recordings of Ebn Leader and Elie Kaunfer leading Seli h ot services at Kehilat Hadar. Rosh HaShanah Candle lighting for Yom Tov. Kiddush for Rosh HaShanah evening and morning. Rosh HaShanah Guide. Handout and explanation of the Rosh HaShanah service written by Ethan Tucker. Designed to make the services more accessible to beginners. Order of service for Rosh HaShanah, with page numbers for Silverman  ma h zor. Supplement for the Silverman  mahzor, including Psalm 130,  B'rikh Sh'meih  etc. Honor cards for Rosh HaShanah.  Use these to give out honors to the congregation, such as aliyot or opening the ark. Haftarah blessings for Rosh HaShanah morning.  Click  here  if Rosh HaShanah falls on shabbat. Piyut VeYe'etayu arranged for easier singing. Instructions for the Shofar service, from Kehilat Hadar. Birkat Kohanim explanation and handout. Havdallah for Yom Tov.  Click here if Rosh HaShanah falls on shabbat. Tashlikh Handout and explanations for Tashlikh. Traditional Tashlikh liturgy. Yom Kippur Yom Kippur Guide.  Handout and explanation of the Yom Kippur service written by Ethan Tucker. Designed to make the services more accessible to beginners. Order of service for Yom Kippur, with page numbers for Silverman  ma h zor  (only fully accurate when Yom Kippur falls on shabbat. Piyut Mi She-Anah rewritten to include women's stories.  Written by Lisa Exler and Julia Andelman. For Kol Nidrei. Honor cards for Yom Kippur.  Use these to give out honors to the congregation, such as aliyot or opening the ark. Haftarah blessings for Yom Kippur morning and afternoon.  Click  here  if Yom Kippur falls on shabbat. Readings to be distributed for the Martyrology service  during Yom Kippur  musaf. At Kehilat Hadar in 2006, the first was read aloud and the rest were read silently. Yom Kippur youth service outline. Written by Rachel Petroff Kessler. Havdallah for Yom Tov.  Click  here  if Yom Kippur falls on shabbat. Kiddush Levanah, can be said the evening after Yom Kippur when the moon is visible. Learning Tefillah Want to learn more about our prayers—from both a meaning and experiential angle? Read and listen to thoughts on different sections of tefillah from R. Elie Kaunfer, Dena Weiss, and Joey Weisenberg.

 

Ya'll need to watch out for Julia Garner. She's has a very promising acting career. What a talent

Un article de Wikipédia, l'encyclopédie libre. Yamim Noraïm Le chofar dit: Éveillez-vous, dormeurs, de votre sommeil et vous, assoupis, de votre torpeur. Maïmonide, Ya"d Hilkhot teshouva 3:4) Sources halakhiques Textes dans la Loi juive relatifs à cet article Choulhan Aroukh Orah Hayim chap. 581 Autres références rabbiniques Sefer Maharil, Hilkhot yamim noraïm modifier Les jours redoutables ( hébreu:  ימים נוראים yamim noraïm) désignent dans le judaïsme une période mal définie, considérée comme particulièrement propice au repentir, alors même que lhumanité est en instance de jugement devant Dieu. Apparue au XIV e  siècle, la notion désigne tantôt une saison pénitentielle sétalant du mois d eloul à Yom Kippour voire à Hochana Rabba (le dernier jour de la fête de Souccot) tantôt les seules fêtes solennelles de Roch Hachana et Yom Kippour ou les dix jours entre ces deux fêtes. Les yamim noraïm dans les sources juives [ modifier, modifier le code] Le terme yamim noraïm apparaît pour la première fois dans le Sefer Minhaggim du Maharil et y désigne la période des selihot ( poèmes liturgiques implorant le pardon divin) qui débute le dernier dimanche du mois d eloul, cest-à-dire le dimanche précédant Roch Hachana [ 1. La notion de noraout (« redoutabilité ») est plus ancienne et rencontrée à maintes reprises dans la Bible hébraïque pour décrire la crainte respectueuse inspirée par la majesté divine [ 2. Le terme napparaît pas dans la littérature séfarade médiévale et le Choulhan Aroukh ne parle que des « jours des supplications » ( yemei tahanounim) qui couvrent une période allant du mois d eloul à Yom Kippour [ 3. Cest également la coutume des Juifs dorient [ 4] les rabbins yéménites délivrent même des sermons sur le repentir lors du chabbat précédant la néoménie du mois d eloul [ 4] alors que leurs homologues ashkénazes ne le font quà loccasion du chabbat précédant Yom Kippour. Diverses opinions continuent donc à se rencontrer dans la littérature ultérieure, parfois au sein dun même ouvrage. En effet, Shneour Zalman de Liadi utilise tantôt le terme pour la période allant des selihot à Yom Kippour [ 5] à l'instar du Magen Avraham   (en. 6. tantôt pour désigner les dix jours de pénitence entre Roch Hachana et Yom Kippour [ 7. L Aroukh Hachoulhan ne définit par [Quoi. ce terme que les fêtes de Roch Hachana et Yom Kippour [ 8] de même qu Ovadia Yossef dans le Yabia Omer. Le Rem"a signale par ailleurs les nombreuses coutumes qui rapprochent le dernier jour de Souccot, Hochanna Rabba, de la veille de Yom Kippour [ 9] reprenant une tradition kabbalistique qui voit en Hochana Rabba le jour de la finalisation du jugement. Observances des yamim noraïm [ modifier, modifier le code] Lecture des selihot au pied du Mur occidental, la veille de Yom Kippour 2010 Les jours redoutables ont, de tout temps, été les temps de plus grande affluence annuelle des Juifs à la synagogue [ 10] et il est interdit en ces jours de se dérober à la participation aux prières publiques lorsquon sait que la congrégation atteint péniblement le quorum de dix hommes [ 11. La période, quelle quen soit la durée, doit privilégier le repentir. La tsedaqa (dons monétaires, de préférence anonymes, aux pauvres) et la prière (au sens où le judaïsme lentend, cest-à-dire plus axée sur lintrospection que sur limploration [ 12] sont également encouragées [ 13] car elles annulent selon la tradition tous les mauvais décrets. Ce processus dintrospection serait facilité par les sept sections de consolation, lues pendant les sept chabbatot séparant le 9 av de Roch Hachana car elles évoquent la vulnérabilité de lêtre devant le changement [ 14. Avant les fêtes [ modifier, modifier le code] Les ashkénazes commencent à sonner du chofar après l office du matin à partir du mois d eloul jusquà la veille de Roch Hachana afin de marquer une différence entre sonneries facultatives et obligatoires. Il est aussi de coutume de lire le psaume 27 après les offices du matin et du soir, de la néoménie d eloul jusquà Hochanna Rabba [ 15. Les séfarades (et les orientaux) ne font rien de tout cela (apparemment pour des raisons de censure de la part des autorités musulmanes [ 4] mais commencent à lire des selihot à laube (alors que les ashkénazes ne le font quà partir du dimanche précédant Roch Hachana [ 16. Dans les communautés séfarades et orientales, un chamach (bedeau) passait réveiller tous les membres de la congrégation, les appelant par leur nom (y compris les nourrissons qui ne lavaient pas encore reçu. La participation était obligatoire et les enfants avaient pour rôle de réveiller les récalcitrants, de la manière forte si besoin était [ 4. Tous formulent des bons vœux (« puissiez-vous être écrit et consigné dans le livre de bonne vie ») dans leur correspondance, dès le mois d eloul [ 15. Certains ont coutume, avant les fêtes des yamim noraïm, de se mortifier par des jeûnes volontaires [ 17. Il est également devenu traditionnel, depuis linstauration de cette pratique par les kabbalistes de la terre dIsraël [ 4] de se rendre sur les tombes des Justes pour demander à Dieu de prendre en compte les mérites de ces illustres morts lorsque viendra le moment de juger les vivants (en veillant à ne pas adresser les prières aux morts eux-mêmes mais des formules de consolation sont autorisées. 18. Les fêtes des jours redoutables [ modifier, modifier le code] Les fêtes des yamim noraïm ( Roch Hachana, Yom Kippour et Hochana Rabba) sont, pour les ashkénazes, marquées par le blanc car en ces jours, les hommes atteignent ou doivent à tout le moins viser un niveau de pureté angélique: rideau de larche, manteau des rouleaux de la Torah, estrade de lecture, napperons des pupitres, officiant et chefs de famille sont revêtus de blanc [ 19. Lofficiant et le sonneur de chofar ont par ailleurs lhabitude de sisoler avant Roch Hachana, se gardant de toute impureté et se plongeant dans une littérature appropriée (lois des jours ou du chofar, poèmes, éthique, morale, etc. 20. Roch Hachana [ modifier, modifier le code] Le « jour de la sonnerie » ou « du souvenir de la sonnerie » est devenu dans la littérature rabbinique le jour de jugement de lhumanité au cours de laquelle celle-ci passe comme un troupeau devant son créateur, trônant devant trois livres, celui de la vie, celui de la mort et celui des cas non-décidés [ 21. La liturgie est marquée par la sonnerie du chofar (sauf le chabbat) les pièces liturgiques emplies de crainte comme l Ounetanè Toqef ou de supplication comme l Avinou Malkenou (à l'exception du chabbat. Laprès-midi du premier jour (ou du second si le premier a lieu à chabbat) les fidèles se hâtent près dun point deau pour y jeter leurs fautes au plus profond des mers, là où, selon les paroles de Michée [ 22] elles ne remonteront plus jamais [ 23. Yom Kippour [ modifier, modifier le code] Le « jour des propitiations » est celui où Dieu entérine la décision qu'il a, selon la tradition rabbinique, écrite à Roch Hachana [ 21. Les dix jours compris entre Roch Hachana et Yom Kippour et incluant ceux-ci sont, selon la tradition rabbinique, les jours où, selon les mots dIsaïe, Dieu se laisse trouver (par les pénitents. 24. Ils représentent donc pour les cas non-décidés évoqués plus haut la plus grande chance de faire revenir Dieu sur une décision néfaste les concernant. Les jours précédant Yom Kippour donnent lieu, dans les milieux orthodoxes, à la cérémonie des kapparot   (en) au cours de laquelle un animal (le plus souvent un coq) est offert en victime expiatoire de substitution [ 25. Yom Kippour donne donc lieu à une ferveur intense, se manifestant par forces confessions et supplications ainsi que par des pièces liturgiques plus expressives encore quà Roch Hachana. Hochana Rabba [ modifier, modifier le code] En ce dernier jour de Souccot, où la joie lemporte franchement sur la solennité, le monde est, selon la tradition rabbinique, jugé sur leau et, comme tout ce qui concerne la vie humaine en dépend [ 26] une tradition kabbaliste y voit le jour de la « fin de jugement du monde [ 27]  » lultime chance de se repentir. La soukka elle-même inspire des réflexions profondes sur la précarité de lexistence qui tempèrent les éventuels débordements lors de la joyeuse fête de Souccot. Cest pourquoi, bien quon lise à Hochana Rabba le Hallel, contrairement à Roch Hachana, laustérité demeure dans la liturgie de ce jour, précédé par une veillée détude à consonance fortement pénitentielle. Chez les ashkénazes, diverses coutumes ont pour but de mettre en exergue la pureté, dont le bain rituel pris la veille de la fête; la synagogue est encore vêtue de blanc, ainsi que lofficiant [ 9. Les yamim noraïm de nos jours [ modifier, modifier le code] En Israël [ modifier, modifier le code] Lacceptation la plus fréquente des yamim noraïm étant celle des dix jours de pénitence, comme dans lanthologie intitulée Yamim Noraïm de lécrivain Sha"y Agnon, le ministère israélien de léducation a décidé de les définir ainsi pour présenter les cent concepts fondamentaux de léducation israélienne [ 28. La réalité israélienne, notamment sa constitution dune armée en service permanent, y compris les jours de fête a soulevé de nouvelles questions et réponses dans le domaine de la Loi juive [ 29] Aux États-Unis [ modifier, modifier le code] Les jours redoutables ont également été identifiés aux dix jours de pénitence par Ronald Reagan lorsquil a acté lexistence des « Jewish High Holy Days » dans les années 1980 [ 30. Ceux-ci continuent à constituer un pic dans la fréquentation annuelle des lieux de prière au point dexcéder souvent leur capacité. Un usage assez impopulaire sest développé de faire payer les places à lavance, ce qui représenterait une certaine source de revenus mais il serait question de renoncer à cette pratique [ 31. 32. Notes et références [ modifier, modifier le code] ↑ Sefer Maharil, Hilkhot yamim hanoraïm, éd. Sevonto 1556, p. 35 ↑ Juges 13:6, Psaumes 47:3 etc. ↑ Choulhan Aroukh Orah Hayim 581:1 ↑ a b c d et e (he) Pr. Y. J. Rivlin, «  Les jours redoutables dans les communautés orientales  », sur Daat ↑ Choulhan Aroukh HaRav O. H. 88 ↑ Magen Avraham 88:2 ↑ C. A. HaRav O. 6 ↑ Aroukh Hachoulhan O. 581:4 ↑ a et b C. O. 664:1 ↑ Cf. T. Roch Hachana 4:8, 59c; Tzemah Tzedek Orah Hayim, n20 ↑ C. HaRav, O. 55 ↑ cf. E. Gugenheim, Le judaïsme dans la vie quotidienne, éd. Albin Michel, coll. Présences du judaïsme, p. 30 ↑ R' Shlomo Ganzfried, Kitsour Choulhan Aroukh   (en) 128:1 ↑ «  The High Holidays  », sur My Jewish Learning (consulté le 27 septembre 2010) ↑ a et b K. C. 128:2 ↑ K. 128:5 & Yossef Da'at ad loc. ↑ ibid. 128:12 ↑ ibid. 128:13 ↑ E. Gugenheim, loc. cit., p. 98 ↑ K. 128:11 ↑ a et b T. B. Roch Hachana 16a-b ↑ Michée 7:18-20 ↑ K. 129:21 ↑ T. Roch Hachana 18a ↑ K. 131:1 ↑ Tour Orah Hayim 664:1 ↑ Zohar, Tzav 31b ↑ (he) doc] «  Cent concepts de base de lhéritage, du sionisme et de la démocratie  », sur Misrad Hahinoukh, hatarbout vehasport (Ministère de léducation, de la culture et du sport) également disponible sur (he) «  Jours redoutables - explication du concept  », sur Daat ↑ Cf. (he) «  Les jours redoutables à l'armée selon la Torah orale  », sur Daat ↑ Cf. «  Reagan on Observance of the Jewish High Holy Days  » & «  Reagan Acknowledges Jewish High Holy Days  », sur Jewish Virtual Library ↑ Sue Fishkoff, «  Praying without Paying' is becoming a more popular option among shuls  », sur JTA, 20 août 2007 ↑ Gabrielle Dunn, «  Jewish high holidays come at a high cost  », sur The Boston Globe, 21 septembre 2008 Annexes [ modifier, modifier le code] Liens internes [ modifier, modifier le code] Célébrations dans le judaïsme Liens externes [ modifier, modifier le code] en) Tamara Cohen, «  Five suggestions to focus your spiritual preparations for the High Holidays  », sur My Jewish Learning Bibliographie [ modifier, modifier le code] Kitsour Choulhan Aroukh, abrégé du Choulhane 'Aroukh, accompagné de Yossef Da'at, vol. II, pp. 615-659, éd. Colbo, Paris, 1996/2009 Grandes Fêtes in S. -A. Goldberg (éd. Dictionnaire encyclopédique du judaïsme, éd. Cerf/Robert Laffont, Paris 1996. ISBN   978-2221080993) pp. 367-368.

So Im guessing her boss is a serial rapist and uses his power to shut his victims up and the assistant is trying to find a way to expose him.

The unauthorized using the property of the Walt Disney corporation should result in fines and frozen assets for Hamas. Hitting them where it hurts, in their wallet ! And no more UN-support. Han kya karoge in kanoon ka kisi kaam ka nahi hai ye. Sab bike hai kon saza dega inko bika hua court biki huyi police. Good explanation sir ji. As Jews, we approach every autumn with the understanding that a new year is starting and that the High Holy Days are up and coming. In between Rosh HaShanah and Yom Kippur, we observe the Days of Awe, or the Yamim Noraim. During these holy days, we are encouraged to seek forgiveness for our wrongdoings with sincere and whole-hearted repentance. According to tradition, God is more receptive to our pleas for forgiveness this time of the year than at any other. Why are we more likely to be granted atonement for our sins during these particular days than other days of the year? Perhaps it is due to the theme of the conclusion of the Days of Awe. On Erev Yom Kippur, it is tradition to recite Al Cheit, a lengthy list of sins and wrongdoings that consists of a wide variety of actions one Jew couldn't possibly have committed in totality. The reason for this is that we are intended to say these so that perhaps we may atone for the sins of another Jew, for we are a community responsible for the individuals that compose ourselves as a whole. Therefore, over the span of the Days of Awe and at their conclusion, we are responsible for the purity of our neighbors and ourselves. We are told that we are required to do our own repentance and that we are responsible for our neighbors, so perhaps there is more meaning than meets the eye. It seems that we must strive with all of our might to attain the forgiveness of others, and also be willing to forgive those that have wronged us. When it so happens that maybe in our sleep-deprived frustration, we curse out the jerk who dangerously swerves into our lane, or we get into petty (yet heated) arguments with our parents, or lash out despairingly at teachers who critique us harshly, perhaps we should simply consider what this does. Where will such a situation end? Who will actually benefit from these confrontations? Does this really make anyone's life better? My favorite bumper sticker when I studied in Israel on NFTY-EIE was the Rabbi Nachman sticker with the smiley face calling out everyone to simply smile. Many of the Chasidim who identify with Rebbe Nachman of Bretzlov sport these stickers to remind themselves to maintain a joyous disposition. A joyous attitude and a respectable demeanor are contagious. Unfortunately, so too are a lack of enthusiasm, a quickness to anger, and a cold shoulder. Quite frankly, these polarizing attitudes can be quite catchy. It is truly awesome then that we are commanded to be so feverish in our approach to forgiving others and so honest in our repentance during the Days of Awe. We aren't simply doing this to be good people, but also to help others be good people. In a world that is often cast in a dark shadow, the light of righteousness must come from somewhere or someone. We need to be that light. We need to help our friends and our enemies be that light. This is the essence of the Days of Awe, and this is the essence of tikkun olam. Seth Hurwitz of Lisle, IL, is an alumnus of URJ OSRUI, NFTY-EIE, and Avodah Corps. He was the Religious and Cultural Vice President of NFTY CAR. Originally published at iTorah More Like This More Like This.

I bet you a thousand dollars that this kid will play HOI4 when his older.

I wonder if Incite somehow has the host minds. Dolores is seen beaming the data to the satellites, which I'm assuming relayed that data to somewhere. The sphere at 0:27 resembles the encryption orb thingies that Chalores has at the end of ep. 10. I don't have all the details worked out and maybe it's obvious and someone already commented on it, but I think this Incite company is somehow in possession of the Sublime.

The only choice you'll have to make. is us This sounds like Samaritan from Person of Interest

Ashkenazi-style shofar. The shofar is used during the High Holy Days. The High Holidays or High Holy Days, in Judaism, more properly known as the Yamim Noraim ( Hebrew: ימים נוראים ‎ "Days of Awe. may mean: strictly, the holidays of Rosh Hashanah ( Jewish New Year" and Yom Kippur ( Day of Atonement" by extension, the period of ten days including those holidays, known also as the Ten Days of Repentance ( Aseret Yemei Teshuvah) or, by a further extension, the entire 40-day penitential period in the Jewish year from Rosh Chodesh Elul to Yom Kippur, traditionally taken to represent the forty days Moses spent on Mount Sinai before coming down with the second ( replacement" set of the Tablets of Stone. Etymology [ edit] The term High Holy Days most probably derives from the popular English phrase, “high days and holydays”. The Hebrew equivalent. Yamim Noraim. Hebrew: ימים נוראים ‎) is neither Biblical nor Talmudic. Professor Ismar Elbogen, author of “Jewish Liturgy in its Historical Development”, avers that it was a medieval usage, reflecting a change in the mood of Rosh Hashanah from a predominantly joyous celebration to a more subdued day that was a response to a period of persecution. [1] Reform Judaism typically prefers the term High Holy Days over High Holidays because the former emphasizes the personal, reflective, introspective aspects of this period. By contrast, Holidays suggests a time of communal celebrations of events in the history of the Jewish people. citation needed] The days preceding Rosh Hashanah (Jewish new year. edit] Main article: Elul The Hebrew month preceding Rosh Hashanah, Elul, is designated as a month of introspection and repentance. In preparation for the Jewish New Year, special prayers are recited. Psalm 27 is added at the end of morning and evening prayers, and the shofar (ram's horn) is blown at the end of morning services on weekdays (except for the eve of Rosh Hashanah itself. Among Sephardi Jews, Selichot are recited at dawn on weekdays throughout the month. Also, many complete the entire Book of Psalms twice during the month. It is customary to increase the giving of charity (Tzedakah) and to ask forgiveness from people one may have wronged. At midnight on the Saturday night before Rosh Hashanah, Ashkenazi Jews begin reciting selichot. On the following days, however, they generally recite the selichot before the regular morning prayers. On the eve of Rosh Hashanah, extra prayers are recited and many fast until noon. Rosh Hashanah [ edit] Rosh Hashanah ( Hebrew: ראש השנה ‎ "Beginning of the Year" is the Jewish New Year, and falls on the first and second days of the Jewish month of Tishrei (September/October. The Mishnah, the core work of the Jewish Oral Torah, sets this day aside as the new year for calculating calendar years and sabbatical and jubilee years. Rabbinic literature describes this day as a day of judgment. God is sometimes referred to as the "Ancient of Days. Some descriptions depict God as sitting upon a throne, while books containing the deeds of all humanity are opened before Him. Prayer services are longer than on a regular shabbat or other Jewish holidays, and include (on weekdays) the blowing of the shofar. On the afternoon of the first (or the second, if the first was Saturday) day, the ritual tashlikh is performed, in which sins are "cast" into open water, such as a river, sea, or lake. The Ten Days of Repentance [ edit] The "ten days of repentance" or "the days of awe" include Rosh Hashanah, Yom Kippur and the days in between, during which time Jews should meditate on the subject of the holidays and ask for forgiveness from anyone they have wronged. [2] They include the Fast of Gedaliah, on the third day of Tishri, and Shabbat Shuvah, which is the Shabbat between Rosh Hashanah and Yom Kippur. Shabbat Shuvah [3] has a special Haftarah that begins Shuvah Yisrael (come back, oh Israel) hence the name of that Shabbat. Traditionally the rabbi gives a long sermon on that day. [2] 4] It is held that, while judgment on each person is pronounced on Rosh Hashanah, it is not made absolute until Yom Kippur. The Ten Days are therefore an opportunity to mend one's ways in order to alter the judgment in one's favor. [2] Yom Kippur [ edit] Yom Kippur (יום כפור yom kippūr, Day of Atonement" is the Jewish festival of the Day of Atonement. The Hebrew Bible calls the day Yom Hakippurim ( Hebrew, Day of the Atonement/s. In the Hebrew calendar, the ninth day of Tishri is known as Erev Yom Kippur (Yom Kippur eve. Yom Kippur itself begins around sunset on that day and continues into the next day until nightfall, and therefore lasts about 25 hours. [5] Observant Jews will fast throughout Yom Kippur and many attend synagogue for most of the day. There are five prayer services, one in the evening (sometimes known as " Kol Nidre " from one of the main prayers) and four consecutively on the day. [5] Hoshana Rabbah [ edit] There is a Kabbalistic belief that, though judgment is made absolute on Yom Kippur, it is not registered until the seventh day of Sukkot, known as Hoshana Rabbah. The service for this day contains some reminiscences of those for the High Holy Days, and it is treated as a last opportunity to repent of sins that may have been missed on Yom Kippur. Jews take bouquets of willow branches that represent their sins and they bash them on the floor while saying a special prayer to God to forgive them for the sins that may have been missed on Yom Kippur. High Holiday seats [ edit] Generally, throughout most of the year, Jewish worship services are open to all, regardless of affiliation, and membership or payment of any fee is not a requirement in order to attend. However, the High Holy Days are usually peak attendance days for synagogues and temples, often filling or over-filling synagogues. [6] For this reason many synagogues issue tickets for attendance and may charge for them: practice varies on whether paid-up synagogue members must also buy these or whether it is included in the subscription. Synagogues never pass a collection plate during most holiday services as some churches do, as Jews are forbidden to touch money on the Sabbath or other holidays such as Rosh Hashanah and Yom Kippur. Among synagogues in the United States, donations are often sought during the Kol Nidre service, called the "Kol Nidre Appeal. often via a pledge card, where the amount of the donation is represented by a paper tab that can be bent down in the amount of donation desired. [7] Rabbis and other temple representatives say that holiday ticket sales represent a significant source of revenue. [8] See also [ edit] Jewish holidays Shofar blowing References [ edit] External links [ edit] Festivals - Jewish Encyclopedia Online books, and library resources in your library and in other libraries about High Holy Days.

How old were you, or what grade were you in when 9/11 happened? I was in 6th grade getting ready for school. I like the fact that the big boss is never shown. We all know what Alec Baldwin looks like anyway. Just kidding. The boss is played by Jiminy Glick. I am so looking forward to watch this movie! ❤️. Amazing ! So heavy ! Everything is inside good riffs, breakdown, solo, good flow. Awesome 👏. This is a baby hasbara youtuber Good luck with brain washing more and more No one believe your lies any more.

Incitement full movie. Now I've gotta see it.

With Rosh Hashanah approaching, we asked leading thinkers and educators to share with us their favorite books or seforim they rely on to help prepare for the holiness and awe of the day. Charlie Harary As told to Bayla Sheva Brenner What inspires me the most are different pieces from modern-day baalei machshavah that focus on the greatness of man. They emphasize that the Yamim Noraim is less of a time for us to feel terrible about ourselves and more of a time to recognize the inner greatness that is within us and how to tap into that—less fear and more awe. I read Nesivos Shalom by Rabbi Sholom Noach Berezovsky, the Slonimer Rebbe. I actually keep a quote from the sefer in my pocket throughout the holiday. It changes the way one views the three books that are opened at this time. Theres the Book of Life, into which the righteous are automatically entered; the Book of Death, into which the wicked are automatically entered and the book in which the beinonim (neither completely wicked nor completely righteous) are inscribed until theyre judged on Yom Kippur. If the ultimate goal is just to be a beinoni, thats not very motivating for me. The Nesivos Shalom speaks about how we can actually write ourselves into the book of our choice. It states: “If a person accepts upon himself that he wants to fulfill his mission here in this world and fix what needs to be fixed, then he is writing himself into the Book of Life. ” The purpose-driven life is the righteous life. Whether youre a big rabbi or an attorney, you could look at your life and say, “This year is going to be filled with more purpose. ” That awareness puts you in the good book. Charlie Harary, Esq., is a prolific motivational speaker, CEO of H3 & Co, a private equity company based in New York, and associate professor of management and entrepreneurship at Yeshiva Universitys Sy Syms School of Business. He is also a senior lecturer for the Orthodox Union, Aish HaTorah and NCSY. Bayla Sheva Brenner is senior writer in the OU Communications and Marketing Department. Allison Josephs My youngest is three-and-a-half. At this stage in my life, I dont have the mindspace or time to work on a Ramban with a chavruta. For young moms, chronically chasing after children and lacking sleep doesnt leave you much time [to learn. You often wonder, “Where am I holding spiritually? ” [One needs to remember that] this is a stage. You are doing what you need to be doing right now. My favorite approach is when an author takes a lot of different sources and shows how there is an overriding unexpected theme, one that you hadnt looked at before. A book that Ive wanted to get to for a while—written by one of my teachers—is Rabbi Ari Kahns Emanations: In-depth analysis of the Jewish holidays through the prism of rabbinic perspective (Jerusalem, 2002. He brings in Midrashic, aggadic and mystical sources with deep and beautiful ideas on the holidays. I also enjoy learning from, an innovative online Jewish learning site run by Rabbi David Fohrman. The segments are short; you can do them in less than an hour. He brings out revelations from the text, patterns that youve never noticed before. It provides a fresh perspective thats very meaningful. The nice thing about Rabbi Kahns sefer and the Aleph Beta classes is that they dont require huge time commitments, but are enough to fill yourself up with something to think about and share with others. Founder of Jew in the City, a popular Jewish outreach site, Allison Josephs was named one of NJOPs Top Ten Jewish Influencers in 2012 and has been quoted or written about in numerous publications and media outlets, including The Wall Street Journal, CNN, The Daily Beast, Huffington Post and Yahoo News. Yitzchok Adlerstein If procrastination is a sin, then writing this piece is just going to increase my teshuvah debt by the time you read this. I cant decide what to learn! Heres my dilemma: I just dont respond well to much of contemporary musar. Thats not a good thing. Im jealous of those who can listen to presentations and walk away feeling genuinely inspired. My training, personality and history of encounters with giants of the previous generation all conspire against my reacting the same way. Unless a musar talk contains some creativity or genuine new insight, it leaves me flat. In self-defense, I will point to the introduction to Rav Kooks Ein Ayah, which openly makes the claim that people really involved in learning are often dismissive of musar aimed solely at pulling on the heartstrings. Their cerebral nature demands that it engage and exercise the brain as well. That leaves me with two choices. I can go to classics of the Rishonim (medieval commentators) because the profundity, precision and brevity with which they write inevitably turns reading any passage into a head trip, at least in part. That was the route I took last year, when I did a slow reading of “ Shaar Cheshbon HaNefesh ” in Chovos Halevavos, by Rabbeinu Bachya ibn Paquda. It has us take stock of ideas and arguments that we overlook too often in our relationship with Hashem. In a sense, that is the entire purpose of the Yamim Noraim, so it seemed like a good choice. Or I can turn to more recent works, at least those that insist on looking at primary sources on a deeper level. Rav Hutners Pachad Yitzchak works for me on any yom tov. Increasingly, Asufas Maarachos by Rav Chaim Yaakov Goldvicht, the founding rosh yeshivah of Yeshivat Kerem BYavneh, does the same. The sichos of Rav Avigdor Nebenzahl, former rav of the Old City of Jerusalem, have done the trick in the past. In a very different style—but having great impact at the time—are sections of Rabbi Chaim Friedlanders Sifsei Chaim that parse the Yamim Noraim davening, line by line. Chances are, however, that I will succumb to the desire to feel something directly tugging at the heartstrings. If so, I will turn to the reliable sefer that marries heart to mind particularly successfully: Nesivos Shalom by the Slonimer Rebbe. Specifically I will look for topics in avodas Hashem from among the many offerings, and choose the ones I am most in need of shoring up. It could be a long Elul. Rabbi Yitzchok Adlerstein is the director of interfaith affairs for the Simon Wiesenthal Center. He is also a contributing editor to Jewish Action, and a founding editor of. Rachel Cohen Shortly before Rosh Hashanah last year, a friend showed me a bound volume and proudly exclaimed, “My son wrote this book! ” He did what? He was only eighteen when he wrote it. A family friend had passed away, and he decided to memorialize the mans qualities. Never mind that he had never published anything before; he had an idea and took action. He typed it up, had it edited and printed. I was impressed, and wondered what was stopping me from acting on some of my ambitions. If a teenager could write a book, what else could I accomplish? During the Yamim Noraim, we focus intensely on defining our potential, but Ive always found it difficult to concretize that vision once the holidays are over. On a deeper level, these are lofty days when were in the spiritual world of thought—were even compared to angels as Neilah closes—and the challenge is moving from the abstract “world of thought” into the physical “world of action. ” So how do we execute this and what can we read for inspiration? Ive learned that theres a two-step process. First, when the fire of inspiration is under your feet, make a binding commitment that you might not make when youre overthinking it. For me, biographies of no-nonsense people who made superhuman commitments are inspiring at this time of year; my favorites are Holy Woman: The Road to Greatness of Rebbetzin Chaya Sara Kramer by Sara Yoheved Rigler (Brooklyn, 2006) who, among other things, cared for several disabled children left at her doorstep, no questions asked and A Tzaddik in Our Time: The Life of Rabbi Aryeh Levin by Simcha Raz (Nanuet, NY, 2008) who worked tirelessly on behalf of Jewish prisoners and patients, always with a pleasant demeanor. When Im feeling moved by the massive undertakings of great individuals, I sometimes take a step forward in an area where I previously hesitated. The purpose-driven life is the righteous life. Step two is acquiring the habits to follow through on our commitments—whether were aiming to improve our relationships or our character or to take on a new responsibility to contribute to our community. But where do we find the time? Various educators have taught me that we dont need to take time off from our daily busy routines to maximize our potential in the various spheres of our lives. Instead, we can aggregate small chunks of downtime over several weeks or months to produce big results. Although not your typical teshuvah -themed literature in preparation for the Yamim Noraim, a great book on this topic is The Slight Edge. The author, Jeff Olson, recommends “simple productive actions, repeated consistently over time, ” demonstrating how “the things you do every day. that dont look dramatic” can compound. As I am an organizationally deficient person, these concepts help me convert five free minutes on my commute or before bedtime (when I might otherwise waste time on my smartphone) into a valuable resource, by using the time to learn something or connect to a friend. P. S. For those with limited time for reading, Ive gained many practical tools for self-actualizing from evening teleconferences offered by Rabbi Adam Jacobs. Elul prep course) and Rabbi Aryeh Nivin. Rachel Cohen is a tax attorney at an international law firm based in New York. She speaks periodically for various Jewish organizations including as host of a lunchtime learning program for women in Manhattan as part of the Aish Centers Food for Thought network. Daniel Lapin It is all too easy during the awe-filled days between Rosh Hashanah and Yom Kippur to become utterly overwhelmed with remorse. And this is surely how it should be. However, intense atonement and self-evaluation can evoke such profound embarrassment at ones weaknesses and failures that self-improvement can tip over into self-loathing. Then, what should be an uplifting and positive experience deteriorates into an almost unbearable ordeal. Many who have abandoned Judaism recall their High Holiday experiences with revulsion. Yet, there is more to this period. During the forty days from the seventeenth of Tammuz until the end of Av, Moshe Rabbeinu interceded with Hashem for the Jewish people in the wake of the tragedy of the Golden Calf. During the subsequent forty days, from the start of Elul until the tenth day of Tishrei, Moshe Rabbeinu wrote the second set of tablets which were finally presented to us on Yom Kippur. This makes it a little easier to understand he mishnah in the fourth chapter of Taanit describing what a joyful day Yom Kippur was and how young men and women contracted shidduchim that very day. The High Holiday liturgy includes heart-rending passages that can literally bring one to tears. The very lengthy worship services, much of them chanted to stirring and serious tunes, impose their own gravitas upon the heart of the God-fearing Jew. So, I choose my Elul/Tishrei reading to make sure I dont overlook the sheer incandescent joy of Judaism. I select books that remind me of how the arrival of the Torah utterly transformed all of human history, making it possible for civilization to displace barbarism. This year I am rereading George Elliots great novel Daniel Deronda in which she so exquisitely captures the spirit of the meforshim, calling them “the great Jewish transmitters. ” Along with that I will catch up on Niall Fergusons Civilization: The West and the Rest, which comes close (but not all the way) to identifying the role of the Torah in sculpting the relative success of what we call Western civilization. Finally, Rabbi Yoel Teitelbaums Divrei Yoel on Sefer Shemot, the Book of Exodus, will help me wrap my head around the momentous events during those 120 days at Sinai 3, 327 years ago. Rabbi Daniel Lapin, president of the American Alliance of Jews and Christians, hosts the Rabbi Daniel Lapin Radio Show on San Franciscos KSFO. Together with his wife, Susan, he hosts the Ancient Jewish Wisdom television show on the TCT network. He is the author of three best sellers and is a popular guest speaker for synagogues in Israel and in the United States. Leah Kohn As a teacher, I spend a lot of time preparing for classes; its also my private preparation for the Yamim Noraim. I have to go through many books until I find what I feel will be suitable for my students. I look for fundamental ideas that show the yom tov in a new light. I usually go to Rav Samson Raphael Hirschs writings; Ohr Gedalyahu ( Light of Gedalyahu) by Rabbi Gedalya Schorr; Rav Chaim Friedlanders work Sifsei Chaim and Shem MiShmuel, by Rabbi Shmuel Bornstein, the second Sochatchover Rebbe. These sources give insights into the holiday on a deep level that is inspiring, as well as practical and relevant. And they help you approach the holiday from a fresh angle. Rav Hirsch, for example, speaks about the Jewish calendar, pointing out that there are two beginnings of the Jewish year. Tishrei marks the beginning of our natural reality [when the world came into existence] and Nisan marks the spiritual beginning, when the Jewish people came into being. A life that reflects Tishrei, the first beginning, is likened to one who concentrates only on physicality throughout his life. Hell have times of joy and pleasure (spring and summer) but when it comes to the end of his life, theres only winter—theres nothing left, only death; nothing eternal. The other Jewish year, Nisan, starts in the spring and ends in the spring. This reflects the individual whose life is focused primarily on spirituality. Although he may experience difficulties (fall and winter) in the end his world blossoms again, bringing renewed life. When you live a spiritual life, you are connecting to eternity. I look for textual sources that are profound and change your way of thinking, material that provides fresh, elevating insights. I seek seforim that offer a different outlook on the holiday—and on life. Rebbetzin Leah Kohn is the director of the Jewish Renaissance Center, an adult learning center for women in Manhattan. She also heads Kivun, a curriculum building and teacher training program working with Jewish studies teachers in Canada, Israel and the US. This article was featured in Jewish Action Fall 2014.

Just in case dems are so delutide We the people want. To know all the players in this false witch hunt we had to intur for 3 yrs. Know this is not over. And YES WE DEMAND ALL THE FINDSINGS IN THIS ON GOING IN GOING INVESTIGATION PLUS ALL OF SCHIFFS TIES ALSO DEMAND NOT ASKING HE RSIGNS OR IS IMPEACH. Germany's people were rather unhappy about the economic conditions caused by the sanctions imposed after WW1 which wrecked the German economy. The worldwide Jewish official declaration of economic war against Germany as documented in the headlines of the London Daily Express, March 24 1933 edition, made the already suffering Germans see Jews in Germany as the 'enemy within the gates. I'm not sure what the German government had to do to make the Jews unpopular at that point.

@SamuelJoaodaSuica Islam believes in god. The same god as in Christianity and Judaism. The story the Quran tells is an expansion of the story the Torah and Bible tells. While I refuse to call this act of brainwashment right, the Israelis are no more in the right. They are exterminating innocent Palestinians, just as terrorist Palestinians are exterminating innocent Israelis. It's a vicious cycle that's been going on since Israel's creation. But the thing is, two wrongs don't make a right... Incite is different. we don't freeze your motor functions. One young man said, “Its good to have one day during the year when I stop and really think about what I have done. ” One day... CHANGE, MY friends, takes time, energy, self-awareness, sensitivity to others and commitment. (photo credit: TNS) Students in an advanced adult Hebrew language class were discussing what the High Holidays – Yamim Noraim – meant to them. ” One day. Is one day enough? Perhaps sometimes. Perhaps for some people. The noted philosopher Franz Rosenzweig was on the verge of converting to Christianity in early 20th century Germany. Then he attended Yom Kippur services. As a result of his experience, he did an about-face, and he immersed himself in Jewish piety, thought and learning. But for most people, one day is not enough. How often do you need to think about what you are doing and how hard do you need to think about changing an ingrained behavior? If I hurt you and then ask for forgiveness, and you forgive me, and then tomorrow I turn around and hurt you again, I have not improved at all. Research on chemical brain activity is proving what was, in its spiritual essence, self-evident to our rabbis of old: we can, to be sure, learn new behavior but not just because we want to make a change. It takes real effort working hard at it to make a change. If I hurt you and ask forgiveness, and you forgive me, I had better be prepared to work hard to ensure that I do not do the same thing to you again. This is what forgiveness is truly about. We must change our brain connections so we can change our behavior. How well do we know that changing ourselves takes hard work? It is very difficult – so difficult that we rarely do it unless we feel squeezed symbolically between the Red Sea and the chariots of Pharaoh. Change, my friends, takes time, energy, self-awareness, sensitivity to others and commitment. There is also an element of faith involved. Faith that change is possible. Faith that we have the strength to change our viewpoint and habits. Faith that we have the strength to grow up a little bit more, no matter what our age might be. THE SAGES knew what they were doing when they made sure what we would stop and think about our behavior at least one day a year. It would be a whole lot easier not to question our behavior, not to think how we have hurt someone, not to change. But what kind of individuals would we then be? Our ancient sages were smart when they increased the period of introspection to 10 days, the Ten Days of Repentance from Rosh Hashanah through Yom Kippur. They also created a lead up with the month of Elul and the shofar blowing each day. Because it can be so hard to see that we have done something hurtful, it takes a lot of digging within us to unearth what we have tried to bury – lost awareness of it. Truly we must stop, consider and ponder before we can start to get the picture. After we have labored and after we have seen the dark side of ourselves, we must take the step to initiate change. Not easy by any means but somehow we must understand ourselves and “do it. ” Let us listen to that “still small voice, ” the voice which tells us who we are. Can we be honest in this process readying for change? Please tread tenderly, for understanding requires compassion. “If we break out in anger at what we find within, we will have taken a detour. ” Now for the next step. When we have compassion for ourselves – we must also have forgiveness for ourselves. True others will forgive us. But to enter the place where we are worthy of that forgiveness, we must forgive ourselves. Yamim Noraim – the Days of Awe – are a time for family gatherings, prayer, fasting and more. Together, our own personal combination of rituals, customs and traditions – both ancient and modern – has the potential to transcend any single act of observance and to precipitate a change in our minds – in our brain chemistry – resulting in a real behavioral change. Come with me – take a step in a new direction. Make the turn and as the gates of heaven close and the shofar sounds one last long tekia gedola blast – we will find ourselves with no choice but to continue in our new direction – you and I. When we stride forward slowly but surely – every day of the new year we will strengthen our new behavior – we will have done teshuva – then we will grow closer to our true selves, closer to God every day in the year to come. var cont. Sign up for The Jerusalem Post Premium Plus for just 5 Upgrade your reading experience with an ad-free environment and exclusive content Join Now. tElementById( linkPremium. innerHTML = cont; var divWithLink = tElementById( premium-link" if(divWithLink. null. divWithLink. undefined' = solid 1px #cb0f3e" "center" "40px" "728px" function (v, i.

Set in early 90's, director Yaron Zilberman's sophomore feature film follows a young university student who becomes a radical leader determined to exterminate the enemy among his Jewish community, as he engages on a political war against Israel's Prime Minister, Yitzhak Rabin. Rising star Yehuda Nahari Halevi gives a breakthrough performance as the villain protagonist, building up his character with incredible skills: he must fulfill his duties with family, friends and girlfriend, all while trying to organize a fully-armed, rebel movement. Israel's official entry for the 2020 0scars, and named Best Film by the Israeli Film Academy, it captures the anxiety and tension of the crime with extreme brilliance and fast paced action, while connecting the crime to relevant romantic and familiar insights. Zilberman conceives a suspenseful, detailed and observational psychological thriller depicting a man's journey from a regular activist guy to a notorious murderer.

Ya mean, like the kind of violence that antifa does. Thank you, this is a great teaching tool. So we got another JoJo where the nazys are the good guys, and now even Jojo him self is a nazy. Can wait to see Stroheim. YouTube. Whats the subscription fee. Days of Awe Level: Basic Significance: A time of introspection Length: 10 Days (including Rosh Hashanah and Yom Kippur) Customs: Seeking reconciliation with people you have wronged; Kapparot The ten days starting with Rosh Hashanah and ending with Yom Kippur are commonly known as the Days of Awe (Yamim Noraim) or the Days of Repentance. This is a time for serious introspection, a time to consider the sins of the previous year and repent before Yom Kippur. One of the ongoing themes of the Days of Awe is the concept that G-d has "books" that he writes our names in, writing down who will live and who will die, who will have a good life and who will have a bad life, for the next year. These books are written in on Rosh Hashanah, but our actions during the Days of Awe can alter G-d's decree. The actions that change the decree are "teshuvah, tefilah and tzedakah. repentance, prayer, good deeds (usually, charity. These "books" are sealed on Yom Kippur. This concept of writing in books is the source of the common greeting during this time is "May you be inscribed and sealed for a good year. " Among the customs of this time, it is common to seek reconciliation with people you may have wronged during the course of the year. The Talmud maintains that Yom Kippur atones only for sins between man and G-d. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible. Another custom observed during this time is kapparot. This is rarely practiced today, and is observed in its true form only by Chasidic and occasionally Orthodox Jews. Basically, you purchase a live fowl, and on the morning before Yom Kippur you wave it over your head reciting a prayer asking that the fowl be considered atonement for sins. The fowl is then slaughtered and given to the poor (or its value is given. Some Jews today simply use a bag of money instead of a fowl. Most Reform and Conservative Jews have never even heard of this practice. Work is permitted as usual during the intermediate Days of Awe, from Tishri 3 to Tishri 9, except of course for Shabbat during that week. Two lesser special occasions occur during the course of the Days of Awe. Tishri 3, the day after the second day of Rosh Hashanah, is the Fast of Gedaliah. This really has nothing to do with the Days of Awe, except that it occurs in the middle of them. For more information, see Minor Fasts. The Shabbat that occurs in this period is known as Shabbat Shuvah (the Sabbath of Return. This is considered a rather important Shabbat. Copyright 5756-5771 (1995-2011) Tracey R Rich If you appreciate the many years of work I have put into this site, show your appreciation by linking to this page, not copying it to your site. I can't correct my mistakes or add new material if it's on your site. Click Here for more details. Home, What's Nu. Current Calendar, About the Author, Glossary and Index, Mobile Site.

 

 

 

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Incitement - by TlUdFrjW, February 16, 2020

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