If you are someone who can no longer attend Minyan, due to COVID-19, what is a compensating practice, meditation, or image you now use (or are considering using)?
For my own part, I’ve been trying to say the words of Tefillah more slowly and, when possible, sing them.
A meditation for the day: ברכות השחר/Morning Blessings focus our attention on the simple gifts we've been granted, from who we are, to the bodily functions we enjoy, to the basic necessities that we access.
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America’s research into the feasibility of an atom bomb, holds that distinction.
What most tripped up Oppenheimer was his complicated early relationship with Communists and Communism.
In the Cold War era, with Russia in hot pursuit of our secrets, this was a fatal flaw.
“The making of the atom bomb”, by Michael Rhodes, is useful source material, regarding Oppenheimer’s mistakes and also the larger question of whether scientists or the country that sponsors them “own” the applied research they generate.
Something inspiring I considered over this past Shabbos:
The תוכחה/rebuke we encounter, from the middle toward the end of בחוקותי, is always a hard read, a hard listen.
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Despite the undertone of the Ba’al Koreh, despite the rapidity with which it is read, it feels as though a lot of rage is being channeled in our direction.
In the midst of the תוכחה, though, there is a hidden kernel of hope:
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Hashem, in describing the panic and disorganization that oftentimes occurs among Jews in גלות advises us: וכשלו איש באחיו: A person will stumble over their sibling, their friend.
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A couple of months ago, back when all the Kanye, Kyrie, and the Jews controversy was swirling about, I had a painful, but revealing conversation with the mostly black staff, at a nursing home I service.
Among other things. we considered how the insularity of our communities - West Rogers Park (mine), Chicago West Side (theirs) - allows stereotypes and tropes, about each other, to flourish.
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Some of the staff actually seemed relieved to hear me acknowledge the presence of stereotypes in the Jewish community. They hinted that stereotypes are vey much present in their community.
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He engages in the false dichotomy of two Bedford Avenues.
It’s false, because providing a basic secular education does not render a Yeshiva a public school.
Moreover, the struggles of failing neighborhoods aren’t caused by public education.
One last point:
Chassidic Bedford Avenue may seem beautiful, but it fails to show the increasing numbers of its (and other community’s) under-educated 18-year-olds resorting to get-rich-quick schemes - essentially predatory businesses - such as Cash Advance.