What is the proper blessing on hearing of the violent death of an Amalekite?

Anyone in the U.S. watching network television last night around 10:45 EDT (we might have had a minyan watching network TV) learned about the killing of Osama bin Laden. (People on Twitter learned a little earlier!) It has been an interesting weekend for news. A royal wedding on Friday, a beatification and an assault on public enemy on Sunday. Thank God for Shabbat. We were so busy celebrating a B'nai Mitzvah that we didn't pay attention to the outside world. BTW, both Divrei Torah were fabulous!


This morning I was struck by the sounds and images of the rejoicing in Washington D.C. and at Ground Zero over the death of bin Laden (may his name be blotted from memory). While I am as happy as anyone that he is no longer at large, and relieved he is not going to be around to stand trial, I am struck by the rejoicing over someone’s death and the singing of God Bless America.

Tonight we have class for our Kitah Zayin and Chet students (7th & 8th grade) and tomorrow we have Daled - Vav (4th - 6th). What should we say - if anything?

I am leaning toward telling the Midrash from Masechet Megillot of the angels rejoicing at the sea juxtaposed with the rejoicing of the Israelites (as retold by Pinchas Peli):

"It was indeed part of the miracle which occurred at the crossing of the sea, that the Israelites looked at what they saw and were moved to faith. It was this spontaneous faith which erupted in the exalted immortal Song of the Sea. Song and praise has remained ever since the most genuine language of faith. Most of Jewish prayer does not consist of petition and supplication, but of hymns and praises. The Song of the Sea sung by Moses and the Israelites is to this day part of the daily Jewish liturgy.


Singing to God is not without limitations, just as not singing may have fateful repercussions.... Rabbi Yohanan comments that when the ministering angels wanted to sing hymns during the crossing of the sea, God silenced them saying: 'The work of my hand is being drowned in the sea, and you chant songs?' (Babylonian Talmud Megilla 10a).


This comment of Rabbi Yohanan was often quoted to show the humaneness of the Jewish attitude even towards the worst enemies. Even as the Egyptians were chasing the Israelites to push them into the sea and God wrought the miracle making the wheels of their chariots swerve, sweeping them into the water which soon covered chariots and horsemen, even then no wrathful vendetta, but consideration for the casualties of the enemy was the order of the day." - Pinchas Peli, Torah Today, p.67-68

It shows that rejoicing is a very human response, but when we think deeper we have to remember that a human life has been ended. Juxtaposed with spilling the ten drops of wine for the ten plagues, it leads to a more thoughtful response. In an e-mail forwarded to me by Rabbi Jim Prosnit, Arthur Waskow points out that the angels are rebuked, but the humans are not. The celebration is a natural response, but when we hold ourselves to a higher standard (which we teach our students to do), we have to remember that four people were killed.


I agree with the president that justice was served. I am not unhappy that bin Laden is gone - even with the likelihood that his followers will retaliate. But I am uncomfortable serving that dish with lots of relish. I am generally opposed to death penalty. Like the State of Israel, I am willing to make an exception for proven or avowed mass murderers like Eichmann or bin Laden. But I am not certain the lesson I want to teach is that we dance when they are killed. The images were eerily reminiscent of the dancing in Gaza and Ramallah and Tehran on September 11, 2001. America and Judaism both teach us to be better than that.


An apocryphal story: Before the outbreak of the War of Independence in 1948, it is said that Golda Meir met secretly with King Abdullah of Jordan (the current king's grandfather) to urge him to sit out the conflict. It is said that he refused because the political fallout of not joining the war was unacceptable, and possibly fatal to him. The story goes that he apologized to Golda in advance of the attacks. She is said to have replied: "I can forgive you for killing our sons. I cannot forgive you for forcing my children to become killers of yours."


Maybe it is just too soon, but I know that we need to help contextualize this for our students and ourselves. I would truly like to hear your ideas. What is the lesson we need to teach here? What is the blessing? Do we bless the true judge, or do we praise God for wondrous deeds?


Cross-posted to Davar Acher

The Fifth Passover Question

Full disclosure: Josh Mason-Barkin found this and posted a section of it on his blog, Yikes. Dahlia Lithwick wrote and posted it on Slate.com where she is a senior editor. I tweeted and Facebook shared his posting and contacted Dahlia for permission to re-post which she granted. Incidentally, it turns out the Lisa she refers to is another friend! There are only two degrees of separation in the Jewish world. I think the chatimah is that given the opportunity and the call to lead, people will step up even if they are not drawn to leadership naturally. 

Our first seder was led by two sisters in a room filled with 40 people including two rabbis and two Jewish educators (who were not called upon to lead happily). They were magnificent and took us successfuly from slavery to redemption. 

And they step up beautifully!

How do we choose who will lead the seder?

Who's going to lead the Seder?
By Dahlia Lithwick

Posted Tuesday, April 19, 2011, at 1:02 PM ET

How do we decide who leads the Passover Seder? Something seems to happen to all the thirtysomething Jewish people I know at Passover. They stare deep down into their own hearts, then look deep down at their own feet, and then ask—in some equal measure of panic and despair—"But who's going to lead the Seder?"

I can't tell you how many conversations I have had this month with friends who have been attending Seders for over 30 years: folks who are adept at Hebrew, familiar with every song, and are nevertheless paralyzed by the prospect of actually leading a Seder of their own. There's something about Passover that makes even the most competent among us crave some real grown-ups, while disavowing the possibility of our own grown-up-ness at the same time. It would be deeply Gen X, were it not for the fact that I'm starting to suspect it might be timeless.

I wonder if my father felt this way when my grandfather died and he and his brothers seemed to slide so effortlessly into his place. I wonder if my grandfather once felt this way as well. Maybe everyone has that sense of sheer fakery and fraud when sitting at the head of the table for the first time.

Even if this anxiety is universal, the irony is rather breathtaking, when you think about it: The word Seder means "order." Every action and word required of us is spelled out in the Haggadah with the precision and clarity of a NASA launch sequence. That so many of us feel unequal to the task of doing something so structured is amazing.

At the Seder last night, someone suggested that leading has in fact become more complicated in our time. Our fathers and grandfathers read aloud or assigned reading to others. Everyone knew the tune and the page. But leading the Seder in 2011 can involve complex choreography, the frog song, the store-bought plague paraphernalia, the extratextual readings, and other heroic efforts to be inclusive/relevant/child-friendly and compelling. The days of mumbling before the brisket and mumbling after the brisket have morphed into something requiring the timing, sensitivity, and theatricality of a performance artist.

It's true, furthermore, that whereas our fathers and mothers tended to go to the same Seder year after year, the members of our ambulatory generation have probably attended several different kinds of Seders, each of which had a slightly different take on how to get from the four questions to Dayenu. So despite the "order" there is no longer a standard format. And with every new Seder, guest, and song, what it means to "lead" the Seder becomes more ambiguous and panic-inducing.

There also seems to be a secret, lingering sense among my women friends—women who own their own businesses and publish books, by the way—that leading a Seder is still somehow a man's job. And even if you went to Hebrew school, even if you know each word by heart, even if you're as good at this stuff as your grandpa once was, and even if in every other context you are the source of Jewish tradition and learning in your household, somehow the feeling still persists among some women (myself included) that on Passover the daddies lead and the mommies ladle.

Passover is really the only Jewish holiday in which most households tap some layperson to be professional clergy for a night, and—as my friend Lisa observed yesterday—it's thus apt that this holiday celebrates one of the most reluctant leaders in all of biblical history. Here is poor Moses, begging to be relieved of the responsibility of Sherpa-ing his people from one dusty place to another—pleading unfitness, a speech impediment, and the absence of meaningful leadership qualities. And here we all are, thousands of years later, pleading unfitness, performance anxiety, and the absence of meaningful leadership qualities.

Stop me if this is starting to sound familiar.

Maybe the real lesson of Passover is that nobody—in any generation—feels fit to lead a bunch of other people, but they do it anyway, because in the end somebody has to. Maybe it's not just the story of the Exodus we are passing down from generation to generation, but the trick of leading, when all you ever wanted to do was follow.

http://www.slate.com/id/2291597/

Answers to Open the Door

Peter Eckstein is one of my favorite colleagues. Not only is he a professional and a deep thinker, but he likes the Grateful Dead so much that Terrapin is part of his e-mail address! He called me recently to talk over some ideas about using technology in our work - it was one of several calls he had with a bunch of colleagues. Hopefully you received an invitation to the survey from JESNA or some other source, but if not, click here. This is the beginning of a conversation. For all of our sakes, I hope you will join in! Here is his post about this from his blog, The Fifth Child. (His blog is definitely worth following!) 

Pesach is a time for questions.

So, in the spirit of the season, I would like to ask you some. I’ll start with one: How do Jewish educators learn to use 21st century educational technology in the Jewish classroom? This will lead to a few more. What follows is a survey with 15 questions (an auspicious number for Pesach). The goal of this short (5-8 minutes) questionnaire is to find some answers to the question of how and what we learn.

My friend and colleague Barry Gruber recently posted a piece about the smorgasbord of opportunities to learn what the ‘net provides. He’s right – it truly is a blessing. I wonder if this cornucopia is so bountiful that there will be many who, like the 4th child, will be so intimidated by all the resources available that they will be daunted by the act of beginning to learn. They won’t know where to start. They won’t know what to ask. If this is the case, what should we do about it?

Ergo the survey. This is an independent project to explore the nature of on-line Jewish professional development related to the utilization of educational technology. It’s focus is to find out how we Jewish educators learn about these new tools, where we learn from, and if we need to make these learning opportunities more accessible. I'm hoping that this information will help shape the way Jewish educators can easily learn more about the use of digital tools in their classrooms.

Teaching is leading. We educators create an environment for our students to construct their knowledge base. The tools that are being developed today and tomorrow empower us to achieve this goal. The complicated part is that we need to learn how to use them. There’s the rub. What’s the best way for the educators, who can’t go to conferences or don’t have local resources provided by central agencies, to learn how to take the next step into the world of digital Jewish learning?

Questions. There are many. And the answers may lead us to an understanding of what we can do to build a solid base of Jewish educators who can comfortably engage their students, speaking a common language. This is why I’m asking you all to take part in this adventure.

I must thank Jonathan Woocher and Rebecca Leshin of the Lippman Kanfer Institute for supporting this project and providing the platform to make it possible. I also want to acknowledge the many educators in the Jewish cloud who have contributed ideas to help create this survey. There are too many to mention by name, but I do want to thank you all for you assistance.

So please click here to access this professional development survey. Answers can be signposts leading us in the direction of creating Jewish futures for our students. We just need to start with the questions. Together let’s find the answers.

If you ask what a teacher makes, be prepared for the answer

My friend and colleague, Arnie Rotenberg, posted a link to this video on Facebook this morning. He said "If you ask what a teacher makes, be prepared for the answer." Enjoy the video. Let's talk about it!



Crossposted to Davar Acher

Please pass the Torah!

Are you a member of the Jewish Education Change Network? If you are not you should be. Stop. Click on Jewish Education Change Network. Join. Come right back her and finish this post! JECN is the brainchild of Jonathan Woocher and the folks at the Lippman-Kanfer Institute at JESNA. It is a Ning network that serves as a platform for Jewish educators to get together and learn from one another.


On March 2, Erica Korman started a discussion forum about Independent Jewish Sunday Schools. I commented and we have gone back and forth a few times and Sara Shapiro Plevan weighed in as well. I thought it was a valuable conversation and I am hoping you will join it http://www.jedchange.net/forum/topics/independent-jewish-sunday and/or here. 

Erica Korman is working on her Masters in Education and Jewish Studies Department at NYU:Steinhardt. Sara Shapiro-Plevan is lead consultant for Rimonim consulting.

Posted by Erica Korman on March 2, 2011 at 2:23 pm

I invite you to take a look at the Boston-area Jewish Education Program. This is an independent, 4-hour weekly program for 2nd-7th grade that is unaffiliated with any synagogue or denomination and is held (although independent of) at Brandeis University. The BJEP, and others like it, accommodate families that want a Jewish education without the attachment to a synagogue. Many of the children of such families would not receive a Jewish education at all without a program of this type.

My question is this: Is an education discrete from a synagogue a viable option? I think it is great that families that would otherwise not enroll at a supplementary educational program at a synagogue are finding a suitable alternative. However, is Jewish education without clergical (sic) attachment sufficient?

Pros:

Because there are no synagogue dues, the cost is kept low

The teachers are all undergraduate Brandeis students, which offers an energy and vitality not usually found among the traditional Jewish supplementary school

It is a place where families who shied away from denominations and synagogue pressures can find refuge

Cons:

While they advocate learning beyond B'nei Mitzvah, they do not offer post-B'nei Mitzvah education.

Without any denomination, religious praxis may be unclear and potentially confusing. Family guidance from a Rabbi is unavailable because, well, there is no Rabbi.

Perhaps this is too liberal of an option. Is this too deviant from tradition?

Here is an article from a 2009 edition of the Jewish Advocate 

reply by Ira Wise on March 15, 2011 at 11:21 pm 

My concern is only tangentially with the lack of clergy. My bigger concern is the lack of community. While I applaud providing for those who cannot or do not wish to find a synagogue home, I fear that this serves to commoditize the Bar Mitzvah in the most cynical way clothed in the guise of serving the disaffected. 

Becoming a Bar/Bat Mitzvah should be about a young man or woman beginning to take their place in the adult community. As described, this program seems to be a way to tag the B'nei Mitzvah base without scoring the run. It is another activity ending in a trophy that is not necessarily earned, since there is no stated intention to complete the act - entering the community. This makes Jewish education an activity on par with soccer, the school play or dance class. You enroll, pay, drop your kid off the prescribed number of days per week. At the end the parents attend the recital and celebrate the accomplishment as a family. And when you age out, you move on to another endeavor. 

I don't see the advantage of accommodating the "need" to claim connection without actually being connected. The only difference between this and a "faux mitzvah" (covered a few years ago in the NY Times, there seems to be some evidence of non-Jews having a celebration that directly and deliberately mirrors the Bar Mitzvah party) is that the child is actually Jewish. I am open to alternative models. I embrace them. This is not an alternative model. It is Dollar Store imitation of Jewish practice.

  Reply by Erica Korman on March 22, 2011 at 11:37 am

Thank you for your input, Ira. I was initially disturbed by this program. I think any Jewish educational program must have strong, non-compromising boundaries forming it.

Taking a communal rite-of-passage outside of a structured community is a dangerous step. I agree it further commoditizes the Bar Mitzvah, which has long been practiced as a spectacle landmark event in many communities. On the other hand, supporters of this type of program could argue that there is a defined community. It consists of the support from those that are also involved with the school. The other students and families are the kehilla and the principal, or whomever is at the highest leadership position, is the "Rabbi," in this case the adviser and head educator. 

It would be great if someone who has experience with this type of organization could provide their input. 

Reply by Ira Wise on March 22, 2011 at 12:32 pm

My one issue with the idea that this type of school is a community is its transitory nature. It has an expiration date: the end of formal education of the youngest child in a family. 

It also lacks a parent modeling component. It has only minimal opportunities - as I see it - for parents to model the behaviors of being part of an adult Jewish community. It makes the focus of Judaism pediatrics. 

Metaphor 1: I grew up playing with my grandfather's tzitzit during services. My son grew up playing with mine. Whose will these kids play with? 

Metaphor 2: When my parents joined the temple for me to go to Sunday school, they were asked to help out with the lox box fundraiser. They sold a few, but most importantly, on the Sunday in November when they were to be delivered, my father was sitting at a long table behind a scale, weighing lox. He passed the foam plate full of fish to Howie Lipshultz who used a Ronco Seal-a-meal to encase it in airtight plastic. Howie gave it to Sandee Schor who put it in a box with bagels she had bagged, and then passed the box to my mom, who added the onion and tomatoes. 

Jump 40 years. We threw my mom a 75th birthday party last summer. Sandee, Howie's wife and a whole bunch of other people who were at that table or others like it over the years were in attendance. My parents modeled community for me and me sister. Many of their most important relationships were and are through the synagogue. No surprise I became an educator. My sister is married to a rabbi. We have very Jewish homes. 

You don't need to be a professional to raise Jewish kids. But you have to demonstrate that being Jewish is not kid stuff. It is for adults living and doing adult things in the context of participating in a Jewish community. 

One of the biggest challenges in the non-orthodox day school world is enculturating students in the life of a synagogue - essentially being part of a community that doesn;t expire on graduation day. I am part of a group that is planning on bringing together synagogue school and day school directors to try and crack this issue. 

Thanks for posting this. I am enjoying the conversation.

Reply by Sara Shapiro-Plevan on March 23

Erica, thanks for posting this. My first paid teaching job was at BJEP, too long ago to date without embarrassing myself. My concern today, as it was then, was that because of the way that the program is built, there is no web of support for families, no larger community (in whatever dimension, style, etc.) for them to "join," and therefore, no reason to continue their engagement after their child(ren) have aged out of the community. 

Sure, families who shy away from synagogue affiliation can find refuge, but they are not finding refuge *with* other families, just refuge *from* others. In this model, parents are minimally engaged, and little or nothing is offered to them or asked of them (see Ira's pediatric Judaism comments above). 

We have much evidence that this pediatric approach doesn't work, and that in fact, parents are at a unique moment in their own lives when they choose ANY Jewish education for their children. A window of opportunity opens, and programs like BJEP are not structured to take advantage of this opportunity. 

Jewish learning needs to engage the entire family in meaningful, rich experiences through which they can feel a part of something larger, be it a community or the whole of the Jewish people. Until programs like BJEP can provide that, they aren't working to their fullest capacity.

They Shoot Teachers, Don’t They?

This is from my friend Joel Lurie Grishaver's blog. Enjoy. Be very frightened, as Tevye said to Golda, but enjoy!

"Here they are again, folks! These wonderful, wonderful kids! Still struggling! Still hoping! As the clock of fate ticks away, the dance of destiny continues! The marathon goes on, and on, and on! HOW LONG CAN THEY LAST?" They Shoot Horses, Don’t They?

"Now it’s open season on teachers and their profession. Many states are trying to end collective bargaining, due process rights, seniority, and other job protections to make it easier to fire teachers and to retain novices. A large contingent of National Board Certified teachers are planning a march on Washington in July to express their opposition to these attacks on their profession." The New York Times

They Shoot Horses Don’t They was a movie about the depression that looks at marathon dances, people who danced in competition until they were the last couple to drop. It is a sad film about the levels people will go to survive. Teachers have become today’s marathon dancers, struggling to keep on their feet.

Since the imposition of No Child Left Behind (a mirroring of the now-being-changed British National Curriculum) teachers have been held responsible for student test scores in mathematics and reading comprehension. These limited areas of testing don’t reflect the best student learning and are poor gauges of real teaching.

In his speech on National Education month, speaking at a Miami High School, President Obama told the students:

"I want all the young people here to listen, because over the next ten years, nearly half of all new jobs are going to require a level of education that goes beyond a high school degree. So, first of all, you can’t drop out. You can’t even think about dropping out.”

He also told teachers:

"You know, I was reading the other day an article. This is just a couple days ago in The New York Times - how teachers were just feeling beat up, just not feeling as if folks understood how much work went into teaching, and how dedicated they were to the success of their students."

And so I want to be very clear here. You know, we are proud of what you guys do, each and every day.

He also made it clear that the principal and half of the teachers of Maimi’s Central High School had been fired to make progress possible. While this may well have been true of a dangerous inner-city school, it plays into the new national sentiment that teachers are both incompetent and overcompensated.

The limiting of teacher evaluation to mathematics and reading comprehension focuses on essential but not sufficient skills. Without problem solving, critical thinking, love of learning, writing skills and more college is not the reality that Obama wants for every American future worker.

The same anti-teacher and ant-intellectual basis has played out in Florida, Ohio, and especially Wisconsin politics—and has become part of the wissenschaft* of America at large.

Now, here is why any analysis of secular American public education affects Jewish learning. 

Complementary schools, the latest buzz word for Hebrew schools, are seen as Jewish public schools, not private country day schools. Everyone “knows” that if half of public schools staff deserved to be fired, the same has got to be even truer of Jewish education. That is why Jewish schools are viewed as beyond reform, beyond fixing, in need of some revolutionary new invention. After all, the future is now, and the teachers that are remembered (and assumed to still be in place) are not.

To prevent the radical amputation of the learning environments we now use to transmit the Jewish tradition there are a few statements we need to clearly transmit and make true.

• We have to continue to procure good teachers.
  
• Our institutions need to progress, need to rethink, need to innovative but are workable, fixable, and worth sustaining.
  
• We teach more than Hebrew Reading (the Jewish equivalent of mathematics and reading comprehension). We teach concepts that are ethical, cultural, and growth-ful. We build Jews who love and benefit from their Judaism, not just thirteen-year-olds who have one good Jewish day.

If there is a single lesson I want to convey here is that we must overcome the public shaming of teachers and education. We must stand with pride that we make a difference, will continue to do so, and will get even better at it.

Once, the Rabbis taught that the relationship between teacher and child was more critical than the relationship between parent and child (Bava Metzia 2:11). I have no belief that we will again see that fantasy, but I do have a hope to reclaim the Jewish school as sacred community—and to do that we must restore the dignity of the teacher. 

We live in the age of the consumer parent and we need to be selling them the full package.

*Wissenschaft -- German, any study or science that involves systematic research and teaching

Torah for More Than It's Own Sake

Shalom Berger, a friend and Jim Joseph Foundation Fellows colleague shared this with me, and I thought it might interest some of you or some of your older children. When my 12 11/12 year old son heard about it, he got to work. I invite you to do the same and share it with the young folks in your orbit who might be interested in sharing some words of Torah with Moshe, his family and community. And do it quickly - there is a deadline! 

When someone asks you the meaning of chidur mitzvah and how to increase Torah in the world, I would direct them to Stephen Glickman.

Dvar Torah Request- Parshas Kedoshim

Dear friends-

Thank you for your time. Women's League Community Residences is a social services organization in Boro Park, Brooklyn that, among other things, runs group homes for Jewish children with intellectual and developmental disabilities. I am writing this letter to tell you about one of the boys we have living with us, and to ask for your help in celebrating a milestone in his life. His name is Moshe, and he has Canavan Disease.

Canavan Disease is a Jewish, genetic, degenerative brain disorder that causes a variety of cognitive and physical disabilities. While children with Canavan disease appear healthy at birth, the disease usually begins to take its toll before a child’s first birthday. Moshe cannot walk, talk, or see. Many children with Canavan disease, including Moshe, need to be fed through a tube because they cannot swallow on their own. Many develop seizures, and respiratory (breathing) issues are common. While the disease itself is rare, it is estimated that one in 37 Ashkenazi Jews (Jews of Eastern European descent) are carriers of the Canavan gene.

When Moshe was first diagnosed with Canavan Disease shortly before his first birthday, he was not expected to live past the age of three. That was about twelve years ago, and I am pleased to let you know that Moshe will IY"H (if God wills) be celebrating his Bar Mitzvah on the 21st of Nissan 5771 (April 25th, 2011), the 7th day of Pesach (Passover), Parshat Kedoshim.

Despite his disabilities, there are many things that Moshe is wonderful at: His bright smile and contagious laugh warms the hearts of everyone who comes into contact with him. The simplest of his accomplishments, like grasping a toy, leads you to marvel at his persistence. And, when Moshe is comfortable and content, you cannot help but share in his serenity. At the same time, however, there are many things that Moshe cannot do for himself and that we, to varying degrees, must do for him. This is why we are asking for your assistance.

One of the things Moshe cannot do for himself is prepare for his Bar Mitzvah. In trying to find a way to have others do for him what he cannot do for himself, we have come up with the idea of creating a collection of Divrei Torah on his Bar Mitzvah Parsha to be presented to Moshe’s family and friends at the seudat mitzvah. We would be extremely honored if you would consider writing a Dvar Torah for this occasion.

As noted, Moshe’s Bar Mitzvah Parsha is Parshat Kedoshim. Our intention is simply to collect Divrei Torah in honor of Moshe’s Bar Mitzvah. The Dvar Torah need not be about chesed (kindness) or disability, but rather reflect the activity of learning the Parsha for learning’s sake. Our intention is solely to have people learn Moshe’s Parsha for him because he cannot learn it for himself. The Dvar Torah can be written in any language, and we would like to collect Divrei Torah from people of all ages, from all walks of life, and at all levels of ability.

Thank you so much for your time and consideration. If you have any questions, please feel free to contact me. While we are happy to encourage Torah learning at any time, the deadline for inclusion in the printed collection for Moshe’s Bar Mitzvah is April 17th, 2011. You can mail the Dvar Torah to the address below, or you may e-mail the Dvar Torah to us at sglicksman@womensleague.org.

Please include your name and location when you send us the Dvar Torah. If you are in school, please let us know which one and what grade. Also, please feel free (and encouraged) to spread the word about this project to anyone and everyone that you know, and feel free to forward this message to any person, school, synagogue or organization you believe may consider taking part.

Through our collective learning, we pray that Moshe will be rewarded with the zechut (merit) of promoting Torah study throughout the world. May the merit of our work help to bring forth a refuah sheleima (complete healing) for all the cholim of Klal Yisroel (members of the Jewish community who are extremely ill), and may we be zocheh (worthy) to witness the bias goel tzedek, bimheira biyameinu (the coming of the righteous redeemer in our time-the messiah).

Stephen Glicksman, Ph.D.

Developmental Psychologist

Women’s League Community Residences

1556 38th Street

Brooklyn, New York 11218

sglicksman@womensleague.org

(Nearly all of the translations are mine, not Stephen's.  Errors or choices that are different than yours are my repsonisbility alone. - Ira)