JERUSALEM (JTA) — Talmud scholar Rabbi Adin Even-Israel Steinsaltz, founder of the yeshiva high school attended by two of the three kidnapped Israeli teens, called on Jews to recite psalms and pray for their safe return.
Steinsaltz in a statement issued Sunday called the kidnapping of students from the Yeshivat Mekor Chaim, located in the Gush Etzion bloc south of Jerusalem, “a shocking, painful and frightening event.”
“In a time and place that had seemed to us quiet and serene, we have been thrown into an event that we can do nothing to resolve,” he said.
The teens, including one dual Israeli-American citizen, have been missing since Thursday night. They were last seen trying to get rides home from Gush Etzion, a bloc of settlements located south of Jerusalem.
They were identified Saturday as Gilad Shaar, 16, from Talmon; Eyal Yifrach, 19, from Elad; and Naftali Frenkel, 16, from Nof Ayalon, who is also an American citizen. Shaar and Frenkel are the Mekor Chaim students.
Steinsaltz expressed gratitude to the Israel Defense Forces for its efforts to return the teens to their families, and frustration that he and other concerned Israelis are not able to assist.
“All we have left now is to turn to our Father in Heaven and plead,” Steinsaltz said.
“What we can do, and this has been the Jewish way from time immemorial, is to add more holiness and learn more Torah,” he said. “Furthermore, we Jews have always been accustomed to reciting the Psalms, and we certainly ought to do more of this, especially two psalms that seem to me most relevant: Psalms 142 and 143, chapters that literally deal with our plight. We pray also for the safety of those we are working toward their rescue.”
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(JTA) — Eight Palestinians were arrested after rioting on the Temple Mount in Jerusalem.
Masked Palestinians began throwing stones at Israeli police by the Mughrabi Bridge Friday after prayers at Al-Aksa mosque.
“Police quickly responded and entered the Temple Mount using non-lethal stun grenades to disperse the crowd,” Israeli police spokesman Micky Rosenfeld told The Jerusalem Post.
No injuries were reported.
(JTA) — Swedish neo-Nazi activists will not gain access to schools, the country’s education minister said amid a public debate on a far-right party’s request to expose pupils to its materials.
Minister Jan Bjorklund said on June 11 that “we all agree, that to let pure Nazi parties meet with our young people will not happen,” during an interview for Sveriges Radio.
Last month the Simon Wiesenthal Center joined other groups in appealing to the Swedish education ministry to block the participation of Svenskarnas Parti, which is widely viewed as a neo-Nazi movement, in a school civics program that teaches youths about the local political system.
The issue became a major point of contention in Sweden after the Swedish government’s National Agency for Education reportedly decided last month to approve the application of the party –- which has no lawmakers in parliament –- to participate.
In a letter to the minister, Shimon Samuels, the Simon Wiesenthal Center’s director for international relations, urged Bjorklund to “prevent the Nazification of Sweden’s school system” and block the party’s access to schools where it would “endanger immigrant, Muslim, Roma, homosexual and Jewish students” with its “racist platform and discourse.”
On Friday, Bjorklund convened a meeting between political party representatives, Sweden’s parliamentary ombudsman and the country’s chancellor of justice to discuss way to block the party from schools, Elin Boberg, a ministry spokesperson, told JTA.
The minister, she said, “announced that the government will appoint a commission on political parties’ access to the school.”
The commission is to lead an “inquiry is to conduct an analysis of the rules and regulations schools should approach when it comes to inviting political parties to schools. It should be considered whether the school should be able to limit the number of political parties that the school receives for objective reasons, such as to apply to those portions which are still represented in parliament.”
She added: “Time does not permit law changes for 2014 elections. The inquiry will be added shortly and headed by a lawyer.”
The post Religious Outreach to Veterans; Dhammakaya Temple; Upanayanam appeared first on Religion & Ethics NewsWeekly.
The post Religious Outreach to Veterans; Dhammakaya Temple; Upanayanam appeared first on Religion & Ethics NewsWeekly.
The Wat Phra Dhammakaya, north of Bangkok, Thailand, is the world’s largest Buddhist temple and one of the fastest growing groups within Buddhism. As many as one million followers can participate in corporate meditation in the temple courtyard. But Dhammakaya also has its critics, who question the motives of its leaders and ask whether nirvana is for sale at this temple unlike any other. “People often think Dhammakaya only cares about donations or cares about getting people to the temple, but that is just an impression based on outer appearances,” says Phra Sandr, a Buddhist monk from the Netherlands. “When people come here for a while they notice that there is a very important core where people are learning to practice character.”
We visited a Hindu religious coming-of-age ceremony for nine-year-old Rushil Ramakrishnan at the Hindu Temple in Adelphi, Maryland. Also known as the “sacred thread” ceremony, it is typically performed for boys between the ages of 8 and 16 and traditionally marks the start of their formal education. Dr. Siva Subramanian, a neonatologist at Georgetown University Hospital and a founder of Sri Siva Vishnu Temple as well as other Hindu associations in the metropolitan Washington, DC area, presided over the two-day ceremony. He explains the meaning and significance of its elaborate rituals and Sanskrit chants.
View more pictures by photographer Sam Pinczuk:
Approximately 4,000 Jews attended Moscow’s first “Festival of Judaism” which organizers planned as a celebration of the 50th birthday of Chief Russian Rabbi Berel Lazar.Click here for the rest of the article...
Russia’s education ministry has agreed to provide Jewish students an alternative date for a matriculation exam which took place on the Shavuot holiday.Click here for the rest of the article...
(JTA) – Approximately 4,000 Jews attended Moscow’s first “Festival of Judaism” which organizers planned as a celebration of the 50th birthday of Chief Russian Rabbi Berel Lazar.
The festival was held on June 8, two days after Lazar’s birthday, at the Jewish Museum And Tolerance Center in Moscow and featured 50 stations where staff and volunteers presented visitors with explanations about elements of the Jewish faith including teffilin, kashrut and scripture, Museum Chairman Rabbi Boruch Gorin told JTA.
“This was the first time we organized an event of this sort, which we planned as a way to celebrate rabbi Lazar’s 50th birthday, but we hope to make it an annual event,” he said. Gorin, who is a Chabad rabbi, added that Moscow has few Jewish events of the scale seen at the museum during the festival, with the exception of the Jewish Agency’s Jerusalem Day celebrations and Lag B’Omer events.
The event was advertised on Russian Jewish media, social media and news sites “and this obviously generated a large turnout and a predominantly-Jewish crowd,” Gorin said.
(JTA) — Russia’s education ministry has agreed to provide Jewish students an alternative date for a matriculation exam which took place on the Shavuot holiday.
The concession was announced last week in a letter addressed to Berel Lazar, a chief rabbi of Russia.
“Students and graduates unable to take the Unified State Exam for religious reasons may be tested on June 16,” read a letter that Russia’s Ministry of Education and Science sent last week to Lazar.
Boruch Gorin, a senior advisor to Lazar, chairman of Moscow’s Jewish museum and editor-in-chief of the Jewish L’Chaim paper, said that the ministry had agreed in the past not to schedule state exams on the summer holiday of Shavuot, which fell this year on June 3-5 “but they seem to have forgotten this year.”
Education ministry officials initially declined Lazar’s request for an alternative date, saying that “providing an alternative date would be illegal because of the secular nature of the education system,” Gorin said. “So Rabbi Lazar brought up the matter several weeks ago during a meeting with Russian President Vladimir Putin, who asked the ministry to nonetheless make the change nonetheless. Earlier this month we received confirmation an alternative date would be provided.”
Citing the Russian constitution, the ministry letter also said that the ministry “places an emphasis on the secular character of the state education as a matter of policy.”
The matriculation exam is a general test combining question on various subjects “and without it, graduates cannot get accepted to universities so it’s fairly crucial.”
Observant Jews are not allowed under Orthodox Jewish religious laws to work on Shabbat and on important Jewish holidays, including Shavuot.
Russia has a Jewish population of approximately 360,000 Jews, most of whom are not observant.
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NEW YORK (JTA) — Robots can hold a conversation, but should they count in a minyan?
A chatbot at Britain’s University of Reading was heralded this week as passing the Turing test, showing a conversational ability that managed to fool people into thinking it was human.
Using the fictional identity of a 13-year-old Ukrainian boy with the name Eugene Goostman, the robot convinced a third of a panel’s members that they were interacting with a fellow human being.
While some have expressed skepticism about the achievement’s significance, the advance of artificial intelligence raises profound questions.
“From the practical legal perspective, robots could and should be people,” Rabbi Mark Goldfeder wrote in an article published on CNN’s website in response to the robot’s feat. “As it turns out, they can already officially fool us into thinking that they are, which should only strengthen their case.”
Goldfeder, a fellow at Emory University’s Center for the Study of Law and Religion, is working on a book on robots in the law tentatively titled “Almost Human.” An Orthodox rabbi, Goldfeder spoke via online chat with JTA about whether robots could some day be welcomed as members of the Jewish community and what the Jewish tradition has to say about this issue.
JTA: What got you so interested in the topic of robots in Jewish law?
Goldfeder: It was a natural evolution from apes actually. I started off looking at the line between humans and non-humans in Jewish law, and realized that the demarcation was not as clear cut in ancient times as appears to be now.
Throughout the discussions in rabbinic literature we find creatures like Bigfoot, mermaids, centaurs, etc., and yes the golem, who in many ways resembles a robot.
Once you assume it may not be a strictly speciesist argument, the move from great apes to robots is quite understandable — given, of course, the caveat the robots may not be technically alive in the classical sense.
What are the basic criteria that would make a robot/monkey/mermaid Jewish?
Well, we start with the Talmud in Sanhedrin, which tells us the story of Rava sending a golem to Rabbi Zeira. Rabbi Zeira ends up figuring out that the golem was not human — it couldn’t communicate effectively and couldn’t pass the Turing test, apparently — and so he destroys it.
The halachic literature asks why this was not considered “ba’al tashchis,” wasteful, since maybe the golem could have counted in a minyan.
While they conclude that this golem at least was not able to be counted — they leave open the possibility of a better golem counting — it seems then that creation by a Jewish person would give the golem/robot presumptive Jewish status. For living things there is always parentage and conversion.
I should of course clarify that this entire discussion is “l’halacha v’lo l’maaseh,” a theoretical outlaying of views.
Good clarification, though being a robot seems like a convenient excuse to opt out of a bris.
In halachic terminology we would consider him “nolad mahul” (i.e., it is like he comes from the factory pre-circumcized).
Theoretically speaking, say a robot walked into your office and said, “Rabbi, I want to count in the minyan.” Would that be enough evidence for you to count him?
Not necessarily. For the purposes of this discussion, I would accept the position of the Jerusalem Talmud in the third chapter of Tractate Niddah that when you are dealing with a creature that does not conform to the simple definition of “humanness” — i.e. born from a human mother or at least possessing human DNA, but it appears to have human characteristics and is doing human things — one examines the context to determine if it is human. When something looks human and acts human, to the point that I think it might be human, then halachah might consider the threshold to have been crossed.
This makes sense from a Jewish ethical perspective as well. Oftentimes Jewish ethics are about the actor, not the one being acted upon. If I see something that for all intents and purposes looks human, I cannot start poking it to see if it bleeds. I have a responsibility to treat all that seem human as humans, and it is better to err on the side of caution from an ethical perspective.
In your opinion — more sociological than halachic — what’s your read on how seriously should Jewish institutions be preparing for the eventuality of artificially intelligent congregants or constituents?
I think the difference between science fiction and science is often time. If you were to ask me now, I don’t think Jewish institutions need to start worrying about it quite yet. Even with the Turing test officially passed, we are quite far from the situation of having a robot capable of walking among us unsuspected. But I do think that Jewish thinkers should start tossing around the questions because we’re probably 30, not 100, years away.
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