When the Rabbis were ready to share their Minyan Guidelines:
They first offered them to the foodies: “What, no Kiddushes? This is not for us!”
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photo credit: Levi Clancy; unsplash
Then they offered them to the insomniacs: “What, we have to commit to attend for several straight days? Not for us!”
Then they offered them to the ADHD congregants: “What, no walking around and Schmoozing? Not for us!”
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Then they offered them to the Carlbach Chevra: What, no getting up out of our chairs? Not for us?
Then they offered them to the Chassidim: “What, no singing? Not for us!”
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Then they offered them to the Yeshivish crowd: “What, no Davening out loud? Not for us!”
Then they offered them to the Rabbonim: “What, no Derashos? Not for us!
Then they offered them to the women: “What, we have to wear masks? It’ll ruin our lipstick! Not for us!”
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By then, all that was left was the men who Daven early, so that their wives can come to Shul later… and they accepted the guidelines, because, up until now, they’ve Davened quickly, without singing or sermons, and have bolted when Minyan finishes.
The End (almost)
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Joking aside, the new Minyan guidelines have meant that most of us are giving up something, as we return to Shul. May our choice to return (and adhere, as best we can) bring about the return of Hashem’s Shul – the Beis Hamikdosh – speedily and in our days.
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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.