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'''Satmar''' (or '''Satmar Hasidism''' or '''Satmarer [[Hasidic Judaism|Hasidism]]''') (חסידות סאטמאר) is a movement of [[Haredi Judaism|Haredi]] [[Jew]]s who initially adhered to the late Grand Rebbe [[Yoel Teitelbaum]] (1887-1979), Satmar Rebbe in the town of Szatmárnémeti (now [[Satu Mare]], [[Romania]]), at that time in the [[Kingdom of Hungary]]. Members of his congregation are mainly referred to as ''Satmarer Hasidim''. The largest part of the community lives in [[Williamsburg, Brooklyn]] in [[New York City]]; followed by [[Kiryas Joel, New York]]; [[Borough Park|Boro Park, Brooklyn]]; and [[Monsey, New York]], and in other Haredi centers in North America, Europe, Israel and [[Argentina]]. The late Satmar Rebbe was for a long time the presiding rabbi of [[Jerusalem]]'s [[Edah HaChareidis]] (a Haredi community in Jerusalem), though he didn't live permanently in Jerusalem. Satmar in a broad sense is one of the largest Hasidic movements in existence today, but formal demographic comparisons with other Hasidim are not available. It is believed, however, to number about 120,000 adherents. This does not include a number of smaller and related anti-Zionist Hungarian Hasidic groups who align themselves with Satmar. <ref> * [http://www.recordonline.com/archive/2006/04/25/news-camobit-04-25.html Record Online] *[http://www.israelnationalnews.com/news.php3?id=115142 Israel National News]</ref> ==Name== [[Image:Dacia Hotel Satu Mare.jpg|thumb|[[Satu Mare]], [[Romania]].]] The original Hungarian name of the town was ''Szatmár''. The name appeared at first in a document written in 1213 in the form "Zotmar". Originally it was derived from a personal name. The Romanian name was first ''Sǎtmar'', differing only in orthography from the Hungarian one but in 1925 was officially changed to ''Satu Mare''. That version means "large village," with the [[Romanian language|Romanian]] ''Satu'' ("village") deriving from the Latin ''fossatum'', while ''Mare'' means "large" in Romanian. There is a [[folk etymology]], repeated both among members of Satmar itself, as well in outside literature about the group, that ''Satu Mare'' actually meant "Saint Mary." Some Hasidim - even Satmar Hasidim - called the town "Sakmer" so as not to use its allegedly "pagan" name. This folk story is however slowly disappearing, and the vast majority of people now use the name "Satmar". ==Outline of Satmar Rebbe's Hasidic lineage==<!-- This section is linked from [[Haredi Judaism]] --> * Rebbe [[Israel ben Eliezer|Yisrael Baal Shem Tov]] (1698-1760), founder of [[Hasidic Judaism|Hasidism]]. * Rebbe [[Dovber of Mezeritch|Dov Ber]] (1710-1772), the '''[[Maggid]] of Mezritch'''; disciple of the ''[[Baal Shem Tov]]''. * Rebbe [[Elimelech of Lizhensk]] (1717-1786), the '''Noam Elimelech'''; disciple of the ''[[Dovber of Mezeritch|Maggid of Mezritch]]''. * Rebbe [[Yaakov Yitzchak of Lublin|Yaakov Yitzchak]] (1745-1815), the '''Chozeh of Lublin'''; disciple of ''Rebbe [[Elimelech of Lezhinsk|Elimelech of Lizhensk]]''. *1. '''Rebbe [[Moshe Teitelbaum (the First)|Moshe Teitelbaum]]''' of [[Sátoraljaújhely|'''Ujhel''']] (1759-1841), the '''Yismach Moshe''', disciple of the ''[[Yaakov Yitzchak of Lublin|Chozeh of Lublin]]''. **2. '''Rebbe Eleazer Nissan Teitelbaum''' of '''Drubitsch''' (d. 1854), son of ''[[Moshe Teitelbaum (the First)|Yismach Moshe]]''. ***3. '''Rebbe [[Yekusiel Yehuda Teitelbaum (I)|Yekusiel Yehuda Teitelbaum]]''' of '''Sighet''' (1808-1883), the '''Yetev Lev''', son of ''Rebbe Eleazer Nissan''. ****4. '''Rebbe [[Chananyah Yom Tov Lipa Teitelbaum]]''' of '''Sighet''' (d. 1904), the '''Kedushas Yom Tov'''; son of ''Yetev Lev''. *****5. '''Rebbe [[Joel Teitelbaum|Yoel Teitelbaum]]''' (1887-1979), '''Satmar Rebbe''', author of ''Divrei Yoel'' and ''VaYoel Moshe''; youngest son of ''[[Chananyah Yom Tov Lipa Teitelbaum|Kedushas Yom Tov]]''. *****5. '''Rebbe [[Chaim Tzvi Teitelbaum]]''' of '''Sighet''' (1884-1926), the '''Atzei Chaim''', eldest son of ''[[Chananyah Yom Tov Lipa Teitelbaum|Kedushas Yom Tov]]''. ******6. '''Rebbe [[Yekusiel Yehuda Teitelbaum (II)|Yekusiel Yehuda Teitelbaum]]''' of '''Sighet''' (1911-1944), son of ''[[Chaim Tzvi Teitelbaum|Atzei Chaim]]'' and son-in-law of his uncle ''Rebbe [[Joel Teitelbaum|Yoel]]''. ******6. '''Rebbe [[Moshe Teitelbaum]]''' (1914-2006), the '''previous Satmar Rebbe''', author of ''Berach Moshe''; son of ''[[Chaim Tzvi Teitelbaum|Atzei Chaim]]''. *******7. '''Rebbe [[Aaron Teitelbaum]]''' (born 1949), Satmar Rebbe, residing in [[Kiryas Joel]]; eldest son of ''[[Moshe Teitelbaum|Berach Moshe]]''. Son-in-law of Rabbi Moshe Yehoshua Hager, the [[Vizhnitz (Hasidic dynasty)|Viznitzer]] Rebbe of [[Bnei Brak]]. ********8. Rabbi Menachem Mendel Teitelbaum, former Rabbi of Satmar Congregation of [[Antwerp]], Rabbi of Satmar Congregation in Williamsburg; eldest son of Rabbi [[Aaron Teitelbaum|Aaron]];. ********8. Rabbi Chaim Tzvi Hirsh Teitelbaum, Rabbi of the Sighet Synagogue of Williamsburg; son of Rabbi [[Aaron Teitelbaum|Aaron]]. *******7. Rebbe Chananyah Yom Tov Lipa Teitelbaum, the second son of [[Moshe Teitelbaum|Satmar Rebbe]]; Rav of Congregation Berach Moshe of Zenta in Williamsburg;. *******7. '''Rebbe [[Zalman Teitelbaum|Yekusiel Yehuda (Zalman Leib) Teitelbaum]]''' (b. 1952), Satmar Rebbe, residing in [[Williamsburg, Brooklyn|Williamsburg]]; third son of [[Moshe Teitelbaum|Berach Moshe]]. ********8. Rabbi Chaim Tzvi Teitelbaum, Rabbi of Satmar Congregation of [[Jerusalem]]; son of Rabbi [[Zalman Teitelbaum|Zalman Leib]]. ********8. Rabbi Yaakov Dov Ber Teitelbaum, Rabbi of Sighet Synagogue of Boro Park; son of Rabbi [[Zalman Teitelbaum|Zalman Leib]]. *******7. Rabbi Shulom Eliezer Teitelbaum, Rabbi of Satmar Synagogue in Boro Park (15th avenue), youngest son of [[Moshe Teitelbaum|Satmar Rebbe]];. *******7. Rabbi Duvid Dov Berish Meisels, Chief Rabbi of Satmar in [[Borough Park|Boro Park]]; son-in-law of the [[Moshe Teitelbaum|late Satmar Rebbe]]; his wife ''Rebitzin Chaya Meisels'' the eldest child of [[Moshe Teitelbaum|Satmar Rebbe]] died in [[1993]] at age of 48, from cancer. ********8. Rabbi Chaim Tzvi Meisels, unofficial rabbi of Aaron's followers within the Satmar Congregation in [[Bnei Brak]]; son of Rabbi David Dov Berish Meisels of Boro Park;. ********8. Rabbi Mordechai Aharon Meisels, Rabbi of Congregation Ichud HaTalmidim D'Satmar of Williamsburg; founder and administrator of [[Rofeh Cholim Cancer Society]] and a popular [[mohel]] in the Charedi community son of Rabbi David Dov Berish Meisels of Boro Park. *******7. Rabbi Duvid Meisels, Chief Rabbi of Satmar in [[Montreal, Canada]]; son-in-law of [[Moshe Teitelbaum|Satmar Rebbe]]. *******7. Rebbe [[Chaim Joshua Halberstam|Chaim Yehoshua Halberstam]], Grand Rabbi of Satmar in [[Monsey]]; son-in-law of [[Moshe Teitelbaum|Satmar Rebbe]];. ===Family and successors=== There were also several Teitelbaum in-laws who had small followings. Rabbi [[Joel Teitelbaum|Yoel]] and his first wife, Chava (née Horowitz) Teitelbaum (d. 1936), had three daughters; Chaya Ruza (d. 1953), Esther (d. 1921), and Rachel (d. 1931), all of whom died from natural causes during his lifetime. At the time of his death he had no living descendants. His surviving son-in-law and nephew, Rabbi Lipa Meir/Teitelbaum, (d. 1966), was first known as the Semihayer Ruv. He later moved to Israel, remarried and became the Rebbe of [[Sassov]]. He had three sons and a daughter from that second marriage: the current rebbes of Sassov, one who has a community in Israel called Kiryat Yismach Moshe, and one in [[Monsey]], as well as a son and daughter in [[Jerusalem]]. In addition, the Muzhayer Rebbe of Brooklyn, NY, another nephew of Rabbi [[Joel Teitelbaum|Yoel]], was also a candidate to replace Rabbi [[Joel Teitelbaum|Yoel]] as ''Satmar Rebbe''. Ultimately, however, Rabbi [[Moshe Teitelbaum|Moshe]] became his recognized successor. ''(see also: [[Bnei Yoel]], a group of Satmar Hasidim who did not accept Rabbi [[Moshe Teitelbaum]] as his uncle's successor and instead remained loyal to Rabbi [[Joel Teitelbaum|Yoel's]] wife, the [[Rebbetzin]] [[Alta Feige Teitelbaum]] (1913 - 2001)), they were expelled and shunned by Rabbi Moshe. After the break of the [[#Satmar succession feud|2000 Succession Feud]] they became the first and strongest supporters of Rabbi Zalman)'' ==Satmar history== ===Roots=== The dynasty traces its roots to Rabbi [[Moshe Teitelbaum (Ujhel)|Moshe Teitelbaum]] ([[1759]]-[[1841]]), Rabbi of [[Sátoraljaújhely]] in Hungary. Himself an adherent of the Polish Hasidic leader Rabbi [[Yaakov Yitzchak of Lublin]] (the ''Chozeh'' of Lublin), Rabbi Teitelbaum was instrumental in bringing Hasidic Judaism to Hungary. He authored the works ''Heishiv Moshe'' ("Moses Responded") and ''Yismach Moshe'' ("Moses Shall Rejoice"), and is commonly called by the title of the latter work. His descendants became leaders of the communities of [[Sighetu Marmaţiei|Máramarossziget]] (now Sighetu Marmaţiei) (called "Siget" in Yiddish) and [[Satu Mare|Szatmárnémeti]] (now Satu Mare) (called "Satmar" in Yiddish). He was succeeded by his son, Rabbi Eleazar Nissan Teitelbaum of Drobitsch, who was succeeded by his son, Rabbi Yekusiel Yehuda Teitelbaum of Sighet, author of ''Yetev Lev''. Rabbi Chananyah Yom Tov Lipa Teitelbaum, author of ''Kedushas Yom Tov'', was rebbe in the town of Máramarossziget. He was the son of the author of ''Yetev Lev''. He had two sons: Rabbi Chaim Tzvi Teitelbaum and Rabbi Joel Teitelbaum. The elder son, Chaim Tzvi, author of ''Atzei Chaim'', succeeded his father as Rebbe of Máramarossziget. The younger, Joel, was rabbi in Ilosva (now [[Irshava]], [[Ukraine]]) and later in Nagykároly (now [[Carei]], Romania) (called "Kruly" in Yiddish), eventually moving to [[Szatmárnémeti]] where he became rabbi and formed the chasidic community of Satmar. He authored [[responsa]] and [[rabbinical literature|Jewish novellae]] under the title ''Divrei Yoel'' ("The Words of Joel") and polemics (mainly against both secular and religious [[Zionism]]) in ''VaYoel Moshe'' ("And Moses Swore") and ''Al HaGeula Ve'Al HaTemura'' ("About the Redemption and the Exchange"). Many of his sermons were printed under the title ''Chiddushei Torah: MaHaR"Y T"B''. ===The World War II period=== Many Satmar Hasidim were murdered and dispersed during [[World War II]] and [[the Holocaust]], though the group's destruction was less complete than many other Hasidic sects. Though widespread shootings and deportations had already killed 70,000 Jews under [[Ferenc Szálasi]]'s [[Arrow Cross Party|Arrow Cross]] regime, which took over power from [[Miklós Horthy|Miklós Horthy's]] and allied with Nazi Germany. The first deportations of Jews and death marches to the [[extermination camps]] in Poland did not begin until the spring of [[1944]], when 440,000 Jews were rounded up by the Hungarian Arrow Cross activists and German SS Troops. In 1944, Rabbi Teitelbaum became one of a small group of people whose release from Hungary was ironically negotiated with [[Adolf Eichmann]] by the Zionist leader [[Rudolf Kastner]], who had been authorized to negotiate the escape of a small number of prominent rabbis along with a larger group of young Zionists due to be released. Rabbi Teitelbaum became a passenger on the [[Kastner train]] bound for Switzerland, which was re-routed to [[Bergen-Belsen]]. The 21st of [[Kislev]], when Rabbi Teitelbaum was saved from the Nazis, is celebrated as a joyful holiday among Satmar Hasidim. After the war, Rabbi Teitelbaum spent time in the [[Displaced persons camp|Displaced Persons camp]] of [[Feldafing DP camp|Feldafing]], the first camp exclusively for Jewish ex-prisoners, where he offered support and encouragement to the many orphaned young people who survived the Holocaust. ===After World War II=== After leaving the camps, Rabbi Teitelbaum emigrated to the [[British Mandate of Palestine]], where he founded a network of yeshivas in a number of cities. However he soon came into financial difficulties and subsequently left for [[New York City]] to raise money for his growing institutions. After living in New York for a year, his American followers convinced him to stay, largely due to political changes occurring in the Holy Land concerning the founding of the state of [[Israel]]. In 1953 after the death of Rabbi Zelig Reuven Bengis, Rabbi Teitelbaum became the fourth Chief Rabbi of Jerusalem's anti-Zionist [[Edah HaChareidis]] community; however, he remained in New York, giving input and guidance to his followers and colleagues in Jerusalem through personal communications and his advisers. Following the establishment of the state of [[Israel]] he did visit once in 1959. In New York, Rabbi Teitelbaum established the foundations of a community in [[Williamsburg, Brooklyn]], beginning in the early 1950s, under the name Congregation Yetev Lev, after his grandfather. Rabbi Teitelbaum's efforts to rebuild the movement also resulted in the acquisition of land in upstate [[New York]] during the 1970s, which was named [[Kiryas Joel, New York|Kiryas Joel]]. Other Satmar communities sprang up in [[London]], [[Manchester]], [[Buenos Aires]], [[Antwerp]], [[Bnei Brak]], and [[Jerusalem]], where they continue to have a very strong presence in the Edah HaChareidis. Rabbi Teitelbaum was not survived by any children: his three daughters died in his lifetime, and he never had sons. He was succeeded by his nephew, Rabbi [[Moshe Teitelbaum]], author of ''Berach Moshe'', the late Rebbe of Satmar, who had been the Chief Rabbi of [[Senta]] (Serbian: Сента or Senta, Hungarian: Zenta) before [[World War II]]. After the war, Rabbi Moshe Teitelbaum returned to his father's town of Sighet, where he set up Jewish religious institutions. After being warned of Communist opposition to religion in Romania, Rabbi Teitelbaum fled to America, founding the Sighet Synagogue in the Williamsburg section of Brooklyn, New York. [[Image:Satmar-shlita.jpg|thumb|Grand Rabbi Moses Teitelbaum, the previous Satmar Rebbe]] In 1966, Rabbi Moshe moved to a new synagogue in the Boro Park section of Brooklyn, and was known as the Sigheter Rebbe of [[Boro Park]] until 1980. After his uncle's passing, many Satmar Hassidim asked him to be the new Satmar Rebbe. He told them to wait one year before coronating him, and he was appointed as the new Satmar Rebbe in 1980, on the first anniversary of his uncle's death. Since his coronation, Rabbi Moshe was opposed by some dissidents in Satmar, (called "''kegeners''" or "''misnagdim''" - opponents), including the [[Bnei Yoel]], a group of Satmar Hasidim that did not accept Rebbe Moshe and instead remained loyal to Rebbe Yoel's Wife, the [[Rebbetzin]] Alta Feige Teitelbaum. [http://www.rickross.com/reference/ultra-orthodox/ultra11.html], [http://query.nytimes.com/gst/fullpage.html?res=9B02E2DF1039F930A35754C0A960958260]. Shortly after Moshe's sons began fighting over future leadership of Satmar, the vast majority of [[Bnei Yoel]] became the main backers of Rabbi [[Zalman Teitelbaum]]'s camp, seeing an opportunity to return to the community and to some extend the leadership. Rabbi Zalman welcomed them with open arms since most of R' Moshe loyalists were backing his rival brother Rabbi [[Aaron Teitelbaum]]. [http://hasidicnews.com/news19.shtml], [http://hasidicnews.com/news16.shtml]. Rabbi Moshe Teitelbaum served as the Grand Rabbi of Satmar for almost 27 years until he died on April 24, 2006. He was buried next to his late uncle in the [[Kiryas Joel]] cemetery, though a small group of [[Bnei Yoel]] members protested the burial of Rabbi Moshe in the same mausoleum as Rabbi Joel, and insist that a wall should be erected to separate the two Rabbis. ===Satmar today=== : ''For a detailed account on the dispute about the succession the last Rebbe see'' [[Satmar (Hasidic dynasty)#Satmar succession feud]] After the passing of Rabbi [[Moshe Teitelbaum|Moshe]]; three of his sons and one of his sons-in-law were declared the leaders by their congregations. Rabbi [[Aaron Teitelbaum]] became the Satmar Rebbe in [[Kiryas Joel|Kiryas Joel, Monroe, N.Y.]] and for his followers in Williamsburg, Brooklyn N.Y., Rabbi Lipa Teitelbaum became the Rav and owner of the small Zenta-Beirach Moshe Shul in Williamsburg. He still does administrative work in United Talmudical Academy the Williamsburg Satmar School System, his job is one of the most complicated jobs in the community. Rabbi [[Zalman Leib Teitelbaum]] also became Satmar Rebbe in [[Williamsburg, Brooklyn|Williamsburg]] and Head in the giant Satmar Boys High School in Queens, New York. (a.k.a ''Queens Yeshiva''), and Rabbi [[Chaim Joshua Halberstam|Chaim Shia Halberstam]] became Satmar Rebbe in [[Monsey|Monsey, N.Y.]]. ==Satmar and politics== [[Image:Satmaroriginal.jpg|thumb|center: Rabbi Joel Teitelbaum, right: Rabbi Moses Teitelbaum]] The Satmar Hasidic movement has become known for its social isolation from all forms of secular culture and for its opposition to all forms of [[religious Zionism|religious]], secular, and political [[Zionism]]. Reb Yoel told pious Satmar Hasidim not to approach the [[Western Wall]] of the Temple Mount in Jerusalem, feeling it would show support for the secular government that claimed to have liberated it. This is true of other so called "holy places" that Satmar hasidim do not visit, partly in protest of the secular Zionist government, which they view as an abomination. (Rabbi Joel Teitelbaum visited the Wall before the founding of the State and fainted from its holiness), but his adherents still do not visit it. Satmar Hasidim also refuse to take any benefits from the Israeli government, and often view negatively other [[Haredi Judaism|Haredi]] groups that do so. Their institutions in the Holy Land are funded from private donations solicited abroad. Some of Satmar's more conservative and isolationist tendencies have resulted in long-standing feuds and enmities with other Haredi groups and Hasidic sects, particularly [[Ger (Hasidic dynasty)|Ger]], [[Chabad-Lubavitch]] and [[Belz (Hasidic dynasty)|Belz]], in part because of the different groups' positions towards Zionism, the State of Israel, and what involvement and relationships with the Israeli government are appropriate. Some of these disputes can be originally traced to specific conflicts between small groups of individuals in New York and Israel in the 1970s and 1980s that later developed into larger ones between the respective communities. ===Satmar opposition to Zionism=== The Satmar's vehement position against Zionism was refined and officially formulated by Joel Teitelbaum, though it did not originate with him. Before [[World War II]] all Hasidic rabbis, as well as almost all other prominent [[Orthodox Judaism|Orthodox]] leaders (including Rabbi Joel's father, Rabbi Chananyah Yom Tov Lipa), believed that God had promised to return the [[Jew]]ish people to the [[Land of Israel]] by means of the actions of the [[Jewish Messiah]] who would be sent by God, and that any activity on behalf of the Jews themselves to create or instigate this redemption would be punished. Instead of accepting benefits from the State of Israel, Rabbi Joel instead encouraged his followers to form self-sufficient communities in the Holy Land. He recorded a wide scope of his views on Zionism in his scholarly work ''Vayoel Moshe'', published in 1958 and in a second book "Al Hageulah V'al Hatamurah" published in 1967 in the wake of the [[Six Day War]]. Shortly before his passing he set up the ''Keren Hatzalah'' fund to help those Jews who refrain from taking monetary support from the Israeli Government. Although it was certainly not the only reason for his opinion, one of the core citations from classical Judaic sources cited by Teitelbaum for his opposition to modern Zionism was that of the ''Three Oaths''. This important teaching is from the [[Talmud]] in tractate ''Ketubot'' 111a, which discusses a passage from the [[Song of Songs]] in the ''[[Tanakh]]'' ([[Hebrew Bible]]) in which God made the Israelites promise "to wait for Him before arousing his love": :"[[King Solomon]] in Song of Songs thrice adjured the 'daughters of [[Jerusalem]]' not to arouse or bestir the love until it is ready.' The Talmud explains that we are bound by three strong [[oath]]s ''not to ascend to the [[Holy Land]] as a group using force, not to rebel against the governments of countries in which we live, and not by our sins, to prolong the coming of [[Jewish Messiah|moshiach]]''; as is written in Tractate Kesubos 111a ." [http://www.jewsagainstzionism.com/zionism/3strongoaths.cfm]</blockquote> A variant interpretation of the three oaths has the third oath being that God would not allow the non-Jewish world to "excessively" persecute the Jews. Rabbi Teitelbaum expressly held that the oaths were not dependent upon one another. [http://www.jewishvirtuallibrary.org/jsource/Zionism/Anti-Zionism.html] In ''VaYoel Moshe'' Teitelbaum explicitly declared that, from the time of the very inception of the Zionist movement in the 1890s, the Zionists violated the three oaths, and thereby caused the Holocaust, as well as all wars, terrorism, and violence in modern Israel, and most anti-Semitism around the world since that time, as a result: ''"...it has been these Zionist groups that have attracted the Jewish people and have violated the Oath against establishing a Jewish entity before the arrival of the Messiah. It is because of the Zionists that six million Jews were killed."''[http://www.jewsagainstzionism.com/rabbi_quotes/vayoelmoshe1.cfm#6Million] In keeping with the three oaths, Satmar Hasidim were strongly opposed to the creation of modern Israel through violence and antagonism against [[gentile]] nations such as [[UK|Britain]] and the [[Ottoman Empire]]. In the years following the Holocaust, Rabbi Teitelbaum undertook to maintain and strengthen this position, as did many other Torah Jews and communities. Rabbi Teitelbaum declared that the State of Israel was a violation of Jewish teachings. This was both because of the Zionists' violation of the traditional belief that Jews must wait for the Messiah to re-create Israel, and also because its founders included many personalities who were both hostile to Orthodox Judaism, or simply indifferent to it. Rabbi Teitelbaum believed the creation of the State of Israel, against the oaths described in Ketubot, constituted a form of impatience. In keeping with the Talmud's warnings that impatience for God's love and redemption can lead to grave danger, the Satmar Hasidim have often interpreted the [[Arab-Israeli conflict|constant wars and terrorism in Israel]] as fulfilment of that prophecy. Rabbi Teitelbaum saw his opposition to Zionism as a way of protecting Jewish lives and preventing bloodshed. Most [[Haredi Judaism|Haredi]] rabbis may agree with this idea; however, the general view of [[Agudath Israel]] is that, despite this, for all practical purposes, efforts can be made to prevent Israel from becoming even more anti-religious through participating in the Israeli government, seen by the Agudah as a form of "damage-control". Rabbi Teitelbaum however, felt that any participation in the Israeli government, even voting in elections, was a grave sin, because it contributed to the spiritual and physical destruction of innocent people. He felt that by voting one had a hand in these sins. Thus, he was officially opposed to the views of [[Agudath Israel]], and the Satmar movement continues to refuse membership in the Agudath Israel organization or party. The Satmar view is that only the [[Jewish Messiah]] can bring about a new Jewish government in the [[Holy Land]], and even if a government declaring itself religious would be formed before the Messiah, it would be illegitimate due to its improper arrogation of power, and it would still pose a danger to Jewish life. While the Satmar Hasidim are opposed to the existence of a state of Israel, many of them live in and visit Israel (as Rabbi Teitelbaum did, many times). They see opposition to Zionism as an expression of love of the Holy Land, protecting it from the defilement of bloodshed and war (and not only from secularism, as many assume). ====Satmar and Neturei Karta==== The Satmar Hasidim's opposition to Zionism has at times led to comparisons and confusion with the small and controversial Haredi activist group [[Neturei Karta]]. While there are ideological similarities between the two groups, they have significantly different historical backgrounds. Satmar's views, as formulated and espoused by Rabbi Joel Teitelbaum, were essentially continuations of earlier dynastic teachings about Judaism and the modern world, and are presently maintained by later generations of the Teitelbaum family; keeping the movement's ideology in line with the dynastic hierarchy. By contrast, Neturei Karta, formally created in [[1935]], was the result of several small and partially [[ad-hoc]] coalitions between various groups of marginalized [[anti-Zionism|anti-Zionist]], mostly non-Hasidic, Haredi Jews living in what was then [[Palestine]] in the late 19th and early 20th centuries.<ref>[http://www.acs.ucalgary.ca/~elsegal/363_Transp/Orthodoxy/Naturei.html]</ref> While Rabbi Joel Teitelbaum originally supported Neturei Karta's activities in the 1940s and 50s, as led by the late Rabbi [[Amram Blau]], this alliance seems to have cooled or been annulled.{{Fact|date=February 2007}} Although certain Neturei Karta members or Satmar Hasidim may claim dual membership, Satmar and Neturei Karta are not affiliated with one another. In December 2006, Satmar Rebbe Zalman Leib Teitelbaum, issued a statement strongly condemning seven Neturei Karta followers who went to [[Teheran]], [[Iran]] to participate in the [[International Conference to Review the Global Vision of the Holocaust|Holocaust discussion conference]] organized by the Iranian government. <ref>[http://www.ynet.co.il/articles/0,7340,L-3340413,00.html] ([[Ynet]])</ref> ==Satmar institutions== [[Image:Stmrwedding.JPG|thumb|350px|The Late Grand Rabbi Moshe Teitelbaum of Satmar dancing at a wedding]] ===Charitable institutions=== The Satmar Hassidic movement is famous for its many charitable organizations, which were founded by Rabbi Joel Teitelbaum and his wife, Rebbetzin Alte Feiga Teitelbaum. The Satmar ''Bikur Cholim'' ("visiting the sick"), founded in 1957 by Alte Feiga, the Satmar [[Rebbetzin]], is highly respected for helping Jewish people, regardless of affiliation, when they are ill in a hospital, taking care of their needs, such as kosher food and other accommodations, both religious and general, as well as the needs of their families who visit them. ''Rav Tuv'' is a charitable organization to help Jewish refugees from over the world, originally founded by Teitelbaum in the 1950s to help Jews in the Soviet Union. Today, the organization mostly helps Jews from [[Iran]] and [[Yemen]], however many Russian and South American Jews are also helped. ''Keren Hatzolah'' is a charitable fund to support [[yeshiva]]s and the poor in the Holy Land, founded by Rabbi Joel Teitelbaum shortly before his passing. ===Educational institutions=== Rabbi Joel Teitelbaum founded a network of large educational institutions, both [[yeshiva]]s and girl's schools, and if the Satmar schools in New York were a public school system, it would be the fourth-largest system in New York state, after those of New York City, Buffalo and Rochester.<ref>[http://www.nytimes.com/2006/04/25/nyregion/25teitelbaum.html.], ''[[New York Times]]'', April 25, 2006</ref> In most places the girl's schools are called ''Beth Rachel'' and the yeshivas ''Torah VeYirah''. [[Image:CRChe.gif|thumb|The Logo of the CRC, founded by Rabbi Joel Teitelbaum of Satmar]] ===Rabbinical organizations=== In 1953, Rabbi Joel Teitelbaum founded a major rabbinical association known as the התאחדות הרבנים דארה"ב וקאנאדא - ''Hisachdus HaRabanim D'ARHA"B V'Canada'' or the [[Central Rabbinical Congress of the United States and Canada]] (CRC), working hand in hand with the עדה החרדית ''[[Edah HaChareidis]]'', Jerusalem's (E. Israel) Orthodox Jewish Congress. Among their many works are various rabbinical services, including ''[[kashrut]]h'' supervision considered to be one of the better kosher supervisions in the Jewish world. The function of the Congress is to discuss new issues concerning the spirituality or kashrus of the Haredi Jewish community. Usually this is discussed with rabbis of different sects and neighborhoods. They discuss issues regarding Zionism, how to deal with issues regarding the State of Israel's actions and laws that are targeted against the Jewish religion. At these meetings rabbis of the Satmar sect are mostly present, they have a rabbinical court that deals with civil, monetary, marital issues. === Newspapers === Rabbi Joel Teitelbaum also gave permission and later encouraged his followers to publish a [[Charedi]] Jewish weekly newspaper in [[Yiddish]] called ''[[Der Yid]]''{{Fact|date=June 2007}}. The goals in its publication were 1) to have a newspaper in accordance with proper Jewish values, that would publish only news not considered inappropriate for Orthodox Jews. 2) To give the Satmar Community the opportunity to read and understand their Rebbe's views. However, the slogan of the Newspaper states (translated from Yiddish), "Der Yid-The Organ of Independent Orthodox Jewish Identity". The readership of the newspaper grew to 50,000 copies per week{{Fact|date=June 2007}}. In 1989 competition arose when a former employee of ''Der Yid'' began publishing his own newspaper titled ''The News Report''. The publisher, Mr. Albert (Abraham) Friedman, has set out to publish a newspaper with similar values of the Satmar Rebbe, with an emphasis on giving greater in-depth analysis and more accuracy in news reporting. Today there are several weekly and monthly publications that share the Satmar Rebbe's objectives. ''[[Der Blatt]]'', established in 2000, is run by Grand Rabbi Aaron's followers. Both are privately owned. Recently, many Satmars took the stand that ''Der Yid'' and ''Der Blatt'' are not following in the values that the grand Satmar Rabbi had established{{Fact|date=June 2007}}. ==Satmar philosophy and teachings== ===Hasidic literature of importance to Satmar=== In addition to those books revered by all Hasidim, the main Hasidic books revered by the Satmar sect are ''Yismach Moshe'', ''Yetev Lev'', ''Rav Tuv'', ''Kedushas Yom Tov'', ''Divrei Yoel'', ''Chiddushei Torah Maharit"b'', ''Berach Moshe'' and then the main books ''Vayoel Moshe'', ''Al HaGeula V'Al HaTemura''. The latter two books were written as the main resource of information on how to deal with Zionism and the State of Israel. Rabbi Joel was careful not to be particular about which books his Hasidim should study because he did not want to exclude any Hasidic teachings, for he felt that all Hasidic books should be studied, often encouraging his students to study ''Beer Mayim Chaim'', ''Kedushas Levi'', ''Bnei Yisoschor'', ''Noam Elimelech'', ''[[Tanya]]'', ''Likutei Moharan'' and other works, never specifying one over the other. Rabbi Joel taught that many of the foundations of Hasidism can be found in the medieval Jewish work ''[[Chovos Halevavos]]'', by Rabbi Bachya Ibn Pakudah (11th century, Spain), which preceded Hasidism by many centuries. In addition to Hasidic teachings, the teachings of the ''[[Moses Sofer|Chasam Sofer]]'' are also greatly revered in Satmar. ===The way of the ''Baal Shem Tov''=== Rabbi Joel Teitelbaum taught, based on the teachings of Rabbi [[Chaim of Sanz]], that even though the enthusiasm that the Baal Shem Tov brought to Jewish life is still felt in the Jewish Community but the teachings and the way of the [[Baal Shem Tov]] had been slowly become forgotton. When asked to explain this, he responded: :''The [[Skver (Hasidic dynasty)|Skver]]er said, "Nobody follows the right way except me." The [[Vizhnitz]]er says, "Nobody follows the right way except me." And the [[Ger (Hasidic dynasty)|Ger]]er the same. And I say, nobody has the right way ''including'' me. I don't have the right way either.''<ref>Mintz, Jerome R. ''Hasidic People: A Place in the New World''. Cambridge: Harvard University Press, 1998. ISBN 0-674-38116-5</ref> The following story took place during the Jewish festival of [[Sukkos]]: :''One time, a rabbi, a descendant of the Holy Baal Shem Tov, may his memory protect us, joined our Rebbe's Tish at a meal during the intermediate days of the festival of Sukkos. Amidst their conversation, our Rebbe asked this Rabbi "Honored guest, I have heard that you are a descendant of the Holy Baal Shem Tov, perhaps you could tell me something about the way of the Baal Shem Tov?" (It is well known that when the holy book "VaYoel Moshe" was published, in which our Rebbe writes that the path of the Baal Shem Tov has been forgotten, many well known people, who claim themselves under the flag of the "Way of the Baal Shem Tov", yet they do not truly know nor understand what this is, raged against him, and cast arrows of anger over this statement), and this Rabbi answered our Rebbe that he does not know. Our Rebbe said that the way of the Baal Shem Tov is not dependent upon one's [[minhagim]] (customs), but is rather a way of serving the Blessed Creator. However, we do know one of the customs of the Baal Shem Tov, may his merit protect us, that he enacted the recitation of the Psalm "Give thanks" (Psalm 107) before the afternoon prayers on the eve of the Sabbath. [One time our Rebbe told one Rabbi that he desired to write a special work to explain the concept of the "Way of the Baal Shem Tov", unfortunately we were not worthy of this book's light.]''<ref>Laufer, Chaim Yechezkel Shraga and Abraham David Glick (editors) ''Zemiroth Divrei Yoel'' Volume II page 357 note 2. Brooklyn, NY: Domsu Lesomor Publishing, 1990.</ref> ==Satmar succession feud== Two of Rabbi [[Moshe Teitelbaum]]'s sons were considered potential successors to lead the Satmar dynasty: the eldest son, [[Aaron Teitelbaum]], and the third son, [[Zalman Leib Teitelbaum]]. The brothers and their followers have been jostling for power since 1999. Rabbi Moshe died [[April 24]], [[2006]]. Both sides have already been appointed as the new Grand Rebbe by their followers. There is talk of Rabbi [[Chaim Joshua Halberstam]] also being appointed by a small group of his own followers as Satmar-Bobov Rebbe of Monsey.<ref>{{he icon}} [http://masoret.hevre.co.il/hydepark/topic.asp?topic_id=1896240]</ref><ref>{{he icon}} [http://hydepark.hevre.co.il/hydepark/topic.asp?topic_id=1899380 דברים כהויתן, אדמו"ר מסאטמאר מאנסי שליט"א]</ref><ref>{{he icon}} [http://hydepark.hevre.co.il/hydepark/topic.asp?topic_id=1896225 רח"י האלבערשטאם אדמו"ר מסאטמאר מאנסי], Herve.co.il, 26 April 2006</ref> Rabbi Lipa Teitelbaum, the second son of the previous Rebbe, has been coronated as the Zenta Rebbe by the followers of Rabbi Zalman Leib.<ref>{{he icon}} [http://hydepark.hevre.co.il/hydepark/topic.asp?topic_id=1905276]</ref> However, neither of the two latter groups claim to be the full successor of Rabbi Moshe, but rather to be new Grand Rabbis in the merit of their relationship to Rabbi Moshe. [[Image:Satmarrabbishlitawhite.JPG|thumb|Rabbi Aaron Teitelbaum, Satmar Rebbe in Kiryas Joel]][[Image:Rabbilipateitelbaumofzenta.JPG|thumb|Rabbi Lipa Teitelbaum, Zenta Rebbe]][[Image:030723 202314-179 RebZali1big.jpg|thumb|Rabbi Zalman Leib Teitelbaum, Satmar Rebbe in Williamsburg]] [[Image:Chaimsheahalberstam.JPG|thumb|Rabbi Chaim Yehoshua Halberstam, Satmar Rebbe of Monsey]] ===Background to the present conflict=== There are conflicting reports about how the disagreement first started. Rabbi Zalman's supporters say that Rabbi Aaron's leadership-style in [[Kiryas Joel, New York|Kiryas Joel]], described as "totalitarian", made him a significant number of enemies. Although the role of the late Rabbi Moshe's personal assistant and ''[[gabbai]]'', Rabbi Moses Friedman, is very clear in initiating the conflict. [http://hasidicnews.com/OpEdOpEd02.shtml]. Rabbi Aaron's supporters, on the other hand, deny that Rabbi Aaron's leadership style is at all different from his brother's or father's. They also claim that Rabbi Friedman has become increasingly powerful due to the rebbe's illnesses and saw Rabbi Aaron as a threat. Rabbi Aaron's followers believe that Rabbi Friedman supported Rabbi Zalman in order to embarrass Aaron and threaten his support in Williamsburg, and is largely motivated by his own self-interest. [[Image:2006121820171831139r20aaron2.JPG|thumb|300px|left|Grand Rabbi Aaron Teitelbaum on the Jewish festival of ''[[Hannukkah]]'' in front of the ''[[menorah]]'']] Both sides agree that Rabbi Friedman has been instrumental in elevating Rabbi Zalman as Rabbi Aaron's rival to inherit the dynasty. With Rabbi Friedman's help, Rabbi Zalman, who had previously been of relatively minor standing, began rising through the ranks, and was eventually appointed rabbi of the Satmar congregation in Williamsburg in [[1999]], seen by many as an indicator that he could potentially be chosen as his father's successor, not Rabbi Aaron. It has to be said that this feud is by no means a geographical split; but rather a pure ideological disagreement. Throughout the developments of the feud there has been no proof or reason to believe that any side has more supporters in Williamsburg (the so called Zalman stronghold) or in [[Kiryas Joel]] (the so called Aaron stronghold). No supporter from either side supports his rabbi because of the location he/she lives. In fact, both sides have institutions and supporters in both locations; and it is unclear as to who has more support where. The main argument points of the Aarons is that the Satmar congregation was unconventionally and maliciously split into 2 congregations for the sole purpose to systematically oust the then leaders of the Williamsburg congregation who supported Rabbi Aaron, by doing that, the Aarons ague, Zalman garnered a lot of outside support of people which their only agenda was to break the so called'' 'Satmar Monopoly' '' or the '' 'Aaron Dictatorship' '', while the majority of the Congragation members and leaders were suddenly left out cold in Williamsburg. Furthermore, the Aarons argue, that all of the Zalman supporters in Williamsburg have no standing or right of claiming any leadership in Williamsburg since they are new-comers who joined the Zalman camp for the sake of '' 'split' ''. On the other hand the main argument point of the Zalmans is that the split, even though it's uncomfortable, was still vital and worth while, because Aaron is such a bad and evil person that it had to be established an alternative to him, and letting him lead the entire congregation would be devastating and unacceptable. There is also a big disagreement as to what the real wish of the late Rabbe R' Moshe was. Though, both sides agree that up to the eruption of the split, at about the age 85, Moshe unequivocally wanted that the congregation should remain one and under the sole leadership of Aaron. The Zalmans argue that Moshe simply changed his mind and decided to split up the community. But the Aarons argue that it's absurd and irrational to believe that Moshe would suddenly change so drastically his mind while throughout his life up to the age of 85 he didn't show the least inclination that he wants to do anything close to splitting up the community. [[Image:Stmrwedding.JPG|thumb|left|250px|Rabbi Moshe Friedman (the tall gray bearded person behind R' Moshe Titelbaum, in the white coat) the head caretaker and advisor of the late Rabbi Moshe, who the Aarons claim, is the one who plotted and orchestrated the split in Satmar, to score points against his arch-nemesis Rabbi Aaron, by taking advantage of Moshe's waning mental health, the Zalmans vehemently deny it, claiming the Rabbe him self split up the community at the latter stages of his life with a full [[conscious]] [[state of mind]].]] In any event, it seems that the support for Zalman is not motivated by love towards Zalman but mainly by hatred towards Aaron, and their strong believe that there must be an alternative Rabbi to Aaron. Most of Zalman supporters do not necessarily revere Zalman or feel that he is the most qualified person to succeed the Grand Rebbe post, rather their long hatred and revenge or jealousy toward Aaron motivates them to support Zalman. The core supporters of Zalman are the same group who also fought the leadership of Rabbi Moshe, which is called '[[Bnei Yoel]]'. In contrast to Zalman supporters, Aaron supporters are true believers in his character, holiness and his qualifications, they all revere him and study his speeches and guidance. The core supporters of Aaron are the same who have always been loyal to his father Rabbi Moshe. Ironically, Zalman supporters who have historically been against Rabbi Moshe are now lecturing the Aaron supporters for not obeying Rabbi Moshe's wish and accusing them of rebelling against their own Rabbi/Father. ===Death of Rabbi Moshe Teitelbaum=== Following the previous rebbe's death in April 2006, both groups of followers announced that their favorite was (or would be) named Moshe's successor in his will. Initially Aaron's supporters claimed that they had a verbal will, dated from 1996, in which the rebbe is purported to have passed the leadership to Aaron. This was first announced by Rabbi Hertzke Zweibel, [[Rosh Yeshiva|Rosh]] [[Kollel]] of Satmar Kollel on Keap Street in Williamsburg, who claimed that the rebbe had conferred the will upon him as a witness. Rabbi Zweibel read this will at a large public gathering of Rabbi Aaron's supporters in Williamsburg. Rabbi Yisroel Chaim Horowitz Rabbi of the Satmar Congregation in [[Manchester]], England also claimed that the rabbi conferred a similar will to him on a separate occasion in 1997. However, a public reading of a later, printed will, signed by the rebbe and dated [[2002]], and signed by two witnesses stated that Rabbi Moshe had chosen Rabbi Zalman to succeed him. Rabbi Aaron's supporters responded by claiming that the Rebbe might have been suffering from the effects of [[Alzheimer's disease]] when he signed it. Furthermore, the 1996 version of the will states that all future versions of a will should be considered nullified, because Rabbi Moshe Teitelbaum (then eighty years old) was of the opinion that someone over eighty years of age is no longer fit to change his will, according to the rabbi's interpretation of Jewish law. <ref>[http://hydepark.hevre.co.il/hydepark/topic.asp?topic_id=1898586]</ref> The printed will was read at the coronation ceremony for Rabbi Zalman in the Rebbe's house in Williamsburg on the afternoon of [[April 25]]. <ref>[http://www.israelnationalnews.com/news.php3?id=102502]</ref> Zalman was given further support by a Satmar [[beit din]], or rabbinical court, in Williamsburg, which agreed with his reading of the will, and named him the legitimate successor.<ref>[http://www.nydailynews.com/news/local/story/412129p-348555c.html]</ref><ref>[http://web.israelinsider.com/Articles/Briefs/8333.htm]</ref> Zalman's critics mock the idea of this Beit Din having any legitimacy, claiming this Beit Din was created by the zalmen camp solely for this purpose, so the ruling is neither surprising nor seen as authoritative by all Satmar Hasidim. <ref>[http://www.thejewishweek.com/news/newscontent.php3?artid=12380]</ref> Aaron and his followers remained defiant following Zalman's coronation, declaring that "The Grand Rebbe's will does not determine succession. Only the Satmar Board of Directors can make that decision. That's how the Grand Rebbe himself was selected. And that's how his successor will be selected."<ref>[http://www.ny1.com/ny1/content/index.jsp?stid=1&aid=58892]</ref> Both sides have announced that they will be filing further litigation in the [[New York State Supreme Court]]. <ref>[http://www.nytimes.com/2006/04/25/nyregion/25cnd-rabbi.html?_r=1&adxnnl=1&adxnnlx=1145991724-sW8+XFH+0+2r9cXno4a0Xw&oref=slogin]</ref> Regardless of any decisions, it seems that the followers of both rabbis will each accept their leader as the new Grand Rebbe of their respective congregations. However, one of them may take a new title. Rabbi Aaron spent the first Sabbath after his father's death in Williamsburg, setting up a tent in the playground of a local public school. Some analysts have hypothesized that this could indicate that Aaron has plans to move to Williamsburg on a permanent or semi-permanent basis to exert further pressure on his brother and gain more followers from among Zalman's power base.<ref>[http://www.nydailynews.com/front/story/412536p-348819c.html]</ref><ref>[http://newyorkmetro.com/news/cityside/16864/index.html]</ref> Others characterized the move by both brothers as a "showdown" meant to demonstrate their relative strength, particularly Aaron, by coming out in force in his brother's territory with followers from both Kiryat Joel and Williamsburg. {{Fact|date=February 2007}} Others, however, downplayed the event, saying that Aaron had already planned to be in Williamsburg before his father's death to celebrate the birth of his first great-grandchild. Both groups held separate Sabbath services three blocks apart, and the day passed without incident. <ref>[http://www.nydailynews.com/news/local/story/413090p-349296c.html]</ref> ===[[Beth Din]] (Jewish Court)=== Many attempts has been made to settle the case at a Beth Din; it is unclear as to why it has failed. Both sides have blamed each other. Since early 2002, about 6 months before the first court litigation had been filed in Brooklyn Supreme Court, the faction of R' Aaron had subpoenaed the faction of R' Zalman to a Beth Din in Brooklyn, but they refused the subpoena. According to a written statement by Rabbi Samual Fried, the Zalman head representative at the Beth Din, he wrote "''no outside Beth Din who has no knowledge of the ins-and-outs of the Satmar congregation (TAHALICHES HAKEHILA) is allowed to judge this case. Since the Grand Rabbi has the final word, no one can go against his word''", hence, they suggested that some of the congregation's own Rabbis should decide the case. But the Aaron faction strongly disagreed; they believed that only a neutral, experienced, independent Beth Din is the most appropriate panel to sit on the case. In a written statement by Rabbi Zalman Grauz, the Aaron head representative at the Beth Din, he wrote "''it is absurd, unfair, unjust and against the Jewish Law to force a civil dispute to be decided be personnel who - with all due respect - has zero experience in presiding over Jewish civil cases, are paid employees of the Zalman congregation, and more overly have a long time ago publicly shunned the Aaron faction in a written decree, naming the Aaron's a Union of Traitors (KESHER BOGDIM)''". Both sides, standing firm with their position, forced the Beth Din's attempt into a stalemate. To this date the Aaron's are occasionally putting full page ads in the newspaper begging the Zalman's to come to a neutral Beth Din, while the Zalman's are accusing the Aaron's of committing the grave sin of going to a secular court (HOLECH BEARCAOS). ===2006 court ruling=== On July 12, 2006, an [[appeals court]] in Brooklyn on [[first amendment]] grounds refused to rule on the legal issues pertaining to the Teitelbaum brothers' dispute. One decision upheld a lower court decision which refused to issue a ruling in the congregation election controversy, and the other overturned an earlier judge's arbitration in favor of Aaron, ruling that the conflict was an internal religious matter and therefore outside the scope of the court.<ref>[http://www.recordonline.com/archive/2006/07/12/news-camkj71206-07-12.html]</ref> The ruling indirectly left Zalman as the ''de-facto'' in charge of all the assets in Williamsburg. Though the ruling in no way stated that any side has more rights then the other over the assets, to the contrary, the court specifically declined to give any side clear ownership. But, since there were no practical way to remove the Zalman supporters from control, it was seen as a victory to the Zalman supporters. Many observers have claimed that this latest legal development could prove to be a major turning-point in the brothers' struggle over the community and its property, though it is highly doubtful whether Aaron and his supporters will withdraw their claims to the Williamsburg territories. It also remains unclear whether the new decisions will solidify the split between the two Satmar communities, or give Zalman's faction increased momentum to make a consolidation attempt of Satmar under his leadership. Almost immediately after the court decision, 2006, Rabbi Aaron began plans to construct a synagogue in Williamsburg. Building began in mid-September. Aaron's followers were eager to finish the construction as quickly as possible, and hired several shifts of round-the-clock laborers, as well as Satmar volunteers who only rested for the Sabbath. The synagogue was completed within a short time, though it is unclear whether it took two or three weeks (Moshe Indig, one of Aaron's spokesmen, who called the fast construction a miracle, claimed it took only 14 days, plus two Sabbaths). Zalman followers reportedly dismissed Aaron's shul as "The Home Depot shul", which led Aaron-supporters to suggest that there are plans to dramatically expand the synagogue over the next several years.<ref>[http://www.recordonline.com/apps/pbcs.dll/article?AID=/20061003/NEWS/610030318/-1/NEWS In Brooklyn, Hasidim build shul in a flash]</ref> It is unclear what the impact that Aaron's new synagogue, built in the heart of what many consider to be Zalman's territory, will have. It is also unclear whether Aaron plans to spend more time in Brooklyn to support his followers there, or will remain primarily in Kiryas Joel. In another significant move by Rabbi Aaron, which indicates his intention to build a parallel empire in Williamsburg. On [[September]] [[2006]], which is the beginning of a new school year, Rabbi Aaron followers opened a new school for boys and girls in Williamsburg. In a speech that Rabbi Aaron gave right before the opening of the school, he said that the cost of buying buildings and hiring all the staff for the new school is a whopping $50 million dollars. Roughly 3,000 students switched from the old school and enrolled to the new school, which is about 40% of the established school ran by Rabbi Zalman. It is believed that more students will follow suit, since many are still hesitating to switch to a new unproven school. Also, reports are circulating within the Satmars that Rabbi Aaron's followers are vehemently pursuing to buy or build a new mansion resident in the heart of Williamsburg so that Rabbi Aaron can comfortably and honorably reside in Williamsburg for half a year, presumably during the winter months{{Fact|date=June 2007}}. If this holds true - which most observant have long predicted - then at some point Rabbi Aaron will for all practical purpose be just as the "Williamsburg" Rebbe as Rabbi Zalman, being that he lives there and has all religious institutions in Williamsburg. To this date there has been no official peace agreement or any sort of public conciliatory announcement between the two sides, the 2 brothers are avoiding meeting each other, they do not attend to each other's ''simchas'', nevertheless by October 2006, there had been a dramatic decrease in public tensions between the brothers and their communities, for the simple reason that both sides ran out of strategically and viable moves to gain advantage against each other. There were no reports of any fighting during the [[Sukkot]] holiday and the weddings of both rebbes' children (Zalman's in Williamsburg, and Aaron's in Kiryas Joel).<ref>[http://www.jewishpress.com/page.do/19641/My_Machberes.html My Machberes]</ref> Rabbis formerly known to be attached with one side over the other attended both weddings, though it appears that most of Zalman's supporters stayed away from the Kiryas Joel wedding. This does not necessarily suggest by any mean that the seven year conflict may be calming down, or will lead to a genuine reconciliation in Satmar but rather simply a "cold peace" between both groups. It is widely believed that the moment any side sees an opportunity to gain power over each other they will seize it with out any hesitation and tension may re-ignite. As recent as in May 2007 the newspaper '[[Der Yid]]' (a publication owned by Rav Zalman) wrote a lengthy and hatefull [[editorial]] peace smearing and ripping down Rav Aron personally and calling him the extreme derogatory word:'' '[[rusha]]' ''(a word only used for great sinners). To this date litigation is still raging on for the control of the Williamsburg assets. On March 2007 the [[New York State Appellate Division]], the same panel of 4 judges who ruled in favor of Rabbi Zalman's side, has granted the Aaron faction leave to appeal their own decision to the [[New York State Court of Appeals]], citing that 'Questions of law have arisen, which, in our opinion, ought to be reviewed by the Court of Appeals'. <ref> [http://www.nycourts.gov/reporter/motions/2007/2007_65151.htm New York State Court 1]</Ref> <Ref>[http://www.nycourts.gov/reporter/motions/2007/2007_65117.htm New York State Court 2]</Ref>. Briefings are currently being filed by both sides. It is believed that if the Court of appeals renders a decision favoring Rabbi Aaron, the sides will sit down face to face to come to a peace agreement, which did not happen so far by any means. ===Historical context of Hasidic schisms=== Schisms in the [[Hasidic Judaism|Hasidic]] dynastic succession are not a recent development, although there has been a growing number of them in the past ten to fifteen years as many of the previous pre-war or immediately post-war generations, particularly leaders, have died. It is customary for Hasidim to have many children, of course, and the issue is also complicated by the tendency among Hasidic leaders who lost families in the [[Shoah|Holocaust]] to remarry and start new ones. All of this has helped create an atmosphere where younger siblings (or sons-in-law) feel more confident about making moves for leadership, as there is a greater possibility that they will be accepted by their community (or sizeable segments of it), compared to earlier periods when the majority might have followed the oldest son simply out of tradition. This can also be linked to a growing tendency of some Hasidic groups, such as [[Vizhnitz]], [[Biala (Hasidic dynasty)|Biala]], [[Rachmastrivka]], and [[Spinka (Hasidic dynasty)|Spinka]] to divide their territories and followers between relatives, in part in order to lower friction, particularly when they are significantly separated by geography. ==Notes== {{reflist|colwidth=30em}} ==See also== *[[Joel Teitelbaum]] *[[Moshe Teitelbaum]] *[[Aaron Teitelbaum]] *[[Zalman Leib Teitelbaum]] *[[Moshe Sacks]] *[[Williamsburg, Brooklyn]] *[[Kiryas Joel, New York]] *[[Haredi Judaism]] *[[History of the Jews in Hungary]] *[[Jewish Anti-Zionism]] *[[List of Hungarian Jews]] *[[History of the Jews in the United States]] *[[History of the Jews in the United States#The 20th Century|History of the Jews in the United States in the 20th century]] *[[Kabbalah]] *[[Neturei Karta]] *[[Congregation Yetev Lev D'Satmar (Williamsburg, Brooklyn)]] {{HasidicDynasties}} {{Hasidic dynasties}} <center><gallery> <!--Image Image:GrandRabbiJoelTeitelbaumofSatmar.JPG deleted per I6 -->|'''Grand Rebbe<BR>[[Joel Teitelbaum]]'''<BR>'''''1887-1979''''' Image:Satmar-shlita.jpg|'''Grand Rebbe<BR>[[Moshe Teitelbaum]]'''<BR>'''''1914-2006''''' Image:Rebbeaaronteitelbaum.JPG|'''Grand Rebbe<BR>[[Aaron Teitelbaum]]'''<BR>'''''1948 -''''' Image:Rebbezalmanteitelbaum.JPG|'''Grand Rebbe<BR>[[Zalman Leib Yekusiel Yehudah Teitelbaum|Zalmen Leib Teitelbaum]]'''<BR>'''''1952 -''''' </gallery></center> ==External links and sources== *[http://hasidicnews.com/Satmar.shtml Roots of Satmar] *[http://www.famousrabbis.com/satmarrebbe.htm The Satmar Rebbe] *[http://www.ou.org/about/judaism/rabbis/teitelbaum.htm Rav Yoel Teitelbaum - The Satmarer Rebbe] *[http://www.faqs.org/faqs/judaism/FAQ/02-Who-We-Are/section-12.html What is Satmar Chasidism] *[http://www.faqs.org/faqs/judaism/reading-lists/chasidism/section-4.html Chassidic Approaches: Satmar Chassidism] *[http://satmar.biography.ms/ Satmar Biography] *[http://www.recordonline.com/archive/2005/09/30/apple30.htm Satmar Hassidim from Kiryas Joel save the day for Bronx Children] *[http://www.jewishworldreview.com/jonathan/marks_satmar.php3?printer_friendly Satmar's Sisters of Mercy] *[http://chareidi.shemayisrael.com/archives/EKVateitlbm.htm The Satmar Rebbetzin, a"h] *[http://www.tzemachdovid.org/amechad/shopping.shtml The Shopping Bag Ladies - Satmar Bikur Cholim] *[http://www.jewishworldreview.com/0402/satmar1.asp Men in Black: A Passover Tale of Fish and Family - references to Satmar] *[http://www.tzemachdovid.org/gedolim/jo/tpersonality/satmarrav.html "My Neighbor, My Father, The Rebbe": Rabbi Joel Teitelbaum] *[http://www.tzemachdovid.org/gedolim/rebbetzin.html Rebbetzin Alte Feigeh Teitelbaum, the Satmar Rebbetzin] *[http://www.jewsagainstzionism.com/antisemitism/holocaust/bergenbelsen.cfm With Rabbi Teitelbaum in Bergen-Belsen] *[http://www.recordonline.com/archive/2006/04/25/news-camobit-04-25.html Obituary of Rabbi Moshe Teitelbaum] *[http://www.kjvoice.com/ The Kiryas Joel Voice Newspaper] *[http://www.jewishpress.com/page.do/19641/My_Machberes.html Jewish Press article about Satmar Weddings (10/11/2006)] *[http://www.recordonline.com/apps/pbcs.dll/article?AID=/20061024/NEWS/610240318/-1/NEWS Thousands flock to KJ wedding for rabbi's daughter (10/24/06)] from the [[Times Herald-Record]] *[http://www.bowdoin.edu/~ndenzey/rel106/rel106eisenberg.htm Boychiks in the Hood: Travels in the Hasidic Underground] ===Conflicts between Teitelbaum brothers=== *[http://hasidicnews.com/OpEdOpEd02.shtml Hasidic News Op/Ed] *[http://hasidicnews.com/news1.shtml Controversy over the Williamsburg Eruv] *[http://hasidicnews.com/news16.shtml Satmar Rebbe insults Aaron] *[http://www.rickross.com/reference/ultra-orthodox/ultra44.html Ruling Leaves Younger Son in Control of Hasidic Sect] *[http://chaptzem.blogspot.com/2005/11/satmar-slugs-it-out-like-sukkah-being.html Chaptzem] *[http://www.forward.com/issues/2001/01.07.27/news6.html Chasidic Split Colors Satmar Endorsement (07/27/2001)] from [[The Forward]] *[http://hasidicnews.com/news4.shtml Satmar wedding leads to brawl (12/05/2002)] *[http://hasidicnews.com/News/News12.htm Fistfights on Rodney Street (3/10/2002)] *[http://www.recordonline.com/archive/2004/10/26/court26.htm Tempers, bones snap in Hasidic infighting (10/26/2004)] *[http://www.thejewishweek.com/news/newscontent.php3?artid=11621 Satmar Slugs it Out (11/04/2005)] *[http://www.nysun.com/pf.php?id=29556 Satmar Dispute Over Half A Billion (03/22/2006)] *[http://www.jpost.com/servlet/Satellite?cid=1143498911786&pagename=JPost/JPArticle/ShowFull Rebbe's death splits Satmar community (04/25/2006)] *[http://www.recordonline.com/archive/2006/04/26/news-camrebbefolo-04-26.html Sons Start Fight Over Who's Boss (04/26/2006)] *[http://www.washingtonpost.com/wp-dyn/content/article/2006/04/25/AR2006042502027.html Succession Unclear After Grand Rebbe's Death (04/26/2006)] *[http://www.thejewishweek.com/news/newscontent.php3?artid=12380 Satmar Feud Escalating (04/28/2006)] *[http://www.thejewishweek.com/news/newscontent.php3?artid=12378 A Reign Marred By Family Strife (04/28/2006)] *[http://forward.com/articles/7746 One Rebbe or Two? (05/05/06)] from [[The Forward]] *[http://newyorkmetro.com/news/cityside/16864/index.html Hats On, Gloves Off (05/08/06)] from [[New York Magazine]]. *[http://www.recordonline.com/archive/2006/06/09/news-a-tale-of-two-rebbes-06-09.html A Tale Of Two Rebbes (06/09/06)] from the [[Times Herald-Record]] *[http://www.nysun.com/article/40443 Splintering of Satmar Community Leads to a 'Miracle' Synagogue (09/27/06)] from the [[New York Sun]] *[http://www.nypost.com/seven/10022006/news/regionalnews/its_a_house_of_gosh__regionalnews_patrick_gallahue.htm It's a house of 'gosh!' (10/02/06) from the [[New York Post]]] ===Satmar and Zionism=== *[http://www.jewsnotzionists.org/satmar.htm "Satmar" from Jews not Zionists] *[http://www.jewsagainstzionism.com/rabbi_quotes/teitelbaum.cfm "Satmar Grand Rebbe Joel Teitelbaum" from Jews Against Zionism] *[http://www.ynetnews.com/articles/0,7340,L-3205817,00.html Nobel laureate Robert Aumann: 'I fear the Satmars were right' about Israel] *[http://www.israelnationalnews.com/news.php3?id=117531 Satmar movement joins boycott of Neturei Karta] ===Video and images=== *[http://video.google.com/videosearch?q=satmar&page=1&lv=0 Videos of Satmar Rabbis and Hasidim] *[http://video.google.com/videoplay?docid=4982542403965709581&q=satmar+tish+shabbos Video of very large festive assembly of Satmar Chasidim, led by Rabbi Aaron Teitelbaum (34 seconds, with singing)] *[http://tovrent.com/satmar/1%20Page.html Pictures and films of the Satmar Rebbe, zt"l] *[http://chaptzem.blogspot.com/2006/04/exclusive-chaptzem-pictures-from.html Rabbi Moshe Teitelbaum's Funeral] *[http://video.google.com/videoplay?docid=-4003271846397790535&q=rabbi Audio Recording from last rites of the previous Satmar Rebbe and his passing] *[http://www.ruthfilms.com/html/fs_in_satmar_custody.html In Satmar Custody - Documentary] *[http://www.eyemaze.net/blog/2006/09/here-are-couple-of-images-from-sunday.html Rabbi Aaron's New Shul in Williamsburg] *[http://video.google.com/videoplay?docid=3190988958622338395&q=satmar+purim Rabbi Aaron celebrating Shushan Purim] [[Category:Satmar Hasidism| ]] [[Category:Satu Mare]] [[Category:Edah HaChareidis]] [[Category:Orthodox Jewish Anti-Zionism]] [[es:Satmer]] [[he:חסידות סאטמר]] [[nl:Satmer]] [[pl:Satmar]] [[yi:סאטמאר]]
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Weyerhaeuser and the Search for Antitrust's Holy Grail
Thom Lambert — 3 October 2007
I've just posted my latest antitrust article, Weyerhaeuser and the Search for Antitrust's Holy Grail, to SSRN. Here's the abstract:
A general definition of exclusionary conduct has become a sort of Holy Grail for antitrust scholars. At present, four proposed definitions appear most promising: (1) conduct that could exclude an equally efficient rival; (2) conduct that raises rivals' costs unjustifiably; (3) conduct that, on balance, impairs consumer welfare by creating market power without providing countervailing consumer benefits; and (4) conduct that makes no economic sense but for its exclusionary effect on rivals.
In Weyerhaeuser Co. v. Ross-Simmons Hardwood Lumber Co., 127 S. Ct. 1069 (2007), the U.S. Supreme Court implicitly weighed in on this debate over a generalized exclusionary conduct test. The issue before the Weyerhaeuser Court — should the legal standards governing predatory pricing similarly apply in predatory bidding cases? — appears on first glance to be rather narrow. In resolving that seemingly narrow issue, though, the Court seems implicitly to have rejected the second, third, and fourth definitions of exclusionary conduct (i.e., the raising rivals' costs approach, the consumer welfare effects test, and the no economic sense test). The Court's holding and reasoning are consistent with only the equally efficient rival approach.
This article asserts two primary claims, one descriptive and one normative. As a descriptive matter, the article asserts that the Supreme Court has implicitly rejected all the proposed exclusionary conduct definitions except for the equally efficient rival approach. As a normative matter, the article argues that this is a salutary development — that the equally efficient rival test, while somewhat underdeterrent, is the best of the proposed generalized definitions.
I previously posted on the first part of the piece — the descriptive part arguing that Weyerhaeuser (1) implicitly rejects the raising rivals' costs, consumer welfare balancing, and no economic sense tests, and (2) implicitly endorses the equally efficient rival approach. Having chatted offline with Josh about this section of the paper, I think the first assertion (the implicit rejection claim) is stronger than the second (the implicit endorsement claim).
Weyerhaeuser is clearly inconsistent with any of the three generalized definitions I claim the Court rejected. Under any of them, the jury verdict in favor of plaintiff Ross-Simmons should have been upheld, and it wasn't. Thus, the Court indicated — albeit implicitly — that none of those three tests constitutes a generally applicable definition of exclusionary conduct.
It may be pushing things, though, to say that Weyerhaeuser endorses a generally applicable approach that equates exclusionary conduct with acts that could exclude an equally efficient rival. While the holding and reasoning of the case are certainly consistent with the equally efficient rival test, they're also consistent with an approach that eschews a generalized test in favor of different standards that apply in different contexts. (Marina Lao has advocated that sort of "non-universal" approach.)
Unfortunately, I didn't get Josh's helpful comments until the paper was pretty far along in the production phase, so I couldn't tweak it to reflect his valid criticism. Nonetheless, I like 95% of the paper. Close enough for government work. (I am a government employee, after all!)
In Antitrust & Competition, Exclusionary Conduct, Truth on the Market	SSRN
TRUTH ON THE MARKET » Thom, Tom, and Section 2	- October 5, 2007
[…] highly recommend co-blogger Thom's paper (discussed in this post) for those interested in the current Section 2 debate over the appropriate standard for […]

redpajama_set_name: RedPajamaCommonCrawl


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Asos ( , auch Assos Άσσος) ist ein Dorf mit dem Status einer Ortsgemeinschaft im Gemeindebezirk Erisos der Gemeinde Sami auf der griechischen Insel Kefalonia am Rand der Halbinsel Erisos, auf der sich die Burg Assos befindet. Es liegt an einem natürlichen Hafen, dessen eine Hälfte als Badestrand dient, während an der anderen Hälfte kleinere Fischerboote anlegen.

Den Ort wie nahezu die ganze Insel zerstörte das Erdbeben von 1953. Die Stadt Paris finanzierte den Wiederaufbau der zerstörten Häuser, so dass keine Änderung des Ortsbildes sichtbar ist. Heute erinnert daran ein Denkmal. Die wenigen halb verfallenen Häuser sind eher eine Folge der Entvölkerung, die nach dem Erdbeben folgte.

Die beschränkten geografischen Kapazitäten und die alte Bausubstanz haben die touristische Nutzung zumeist auf Durchreisende beschränkt, die auf dem Weg zum Strand Myrtos oder nach Fiskardo eine Pause einlegen.

Burg Assos
In der Antike war das Gebiet der späteren Burg eine eigene Insel mit dem Namen "Asteris". Auf ihr lag die Siedlung Nesiolae, durch Versandung wurde die küstennahe Insel allmählich Teil von Kefalonia, und ist seitdem durch einen Isthmus verbunden.

Die Burg Assos wurde 1585 als Zufluchtsort für die Einwohner des Ortes errichtet. Im Jahr 1593 beschlossen die Venezianer aufgrund der guten strategischen Lage, die Burg zu einer größeren Zitadelle auszubauen. Da aber das wichtigste Problem, die Wasserversorgung, nicht hinreichend gelöst werden konnte, wurde die Zitadelle nie fertiggestellt. Stattdessen wurde die Burg zum Verwaltungssitz der Venezianer, von dem aus der Norden der Insel verwaltet wurde.

Nachdem 1684 die Insel Lefkada wieder von den Venezianern zurückerobert wurde, büßte die Burg ihre überregionale strategische Bedeutung ein, wurde aber weiterhin von den Venezianern und den folgenden Mächten als Verwaltungsgebäude genutzt, weshalb sich die Burg heute in relativ vollständigem baulichen Zustand präsentiert. Beachtenswert sind die zwei Meter dicken Mauern.

Einzelnachweise

Ort auf Kefalonia
Festung in Griechenland
Festung in Europa
Geographie (Sami, Gemeinde)
Bauwerk in der Region Ionische Inseln

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#54 Summer 2010
Who Am I in This Picture? Amherst College Portraits With Brett Cook and Wendy Ewald Amherst College Press, 2009 Soft cover, 96 pages
Reviewed by Karen Hilsberg
Who Am I in This Picture? documents a community art project conducted by Sangha member and artist Brett Cook and photographer Wendy Ewald at Amherst College in 2007 and 2008. The college was the setting for a massive experiment in cultivating new forms of knowledge and consciousness through portraits and interviews with staff, faculty, and students. The book follows Cook and Ewald's intimate work with eighteen members of the college community in contemplative, educational, and creative exercises that focused on learning. The project acted as a multicultural process of community building and resulted in six 12-foot by 30-foot portrait triptychs mounted across the Amherst College campus, as well as an exhibition at the Mead Art Museum.
The artworks themselves—each of which portrays a student, staff member, and faculty member—were generated by Ewald and Cook, with participation from students in Ewald's seminar "The Practice of Collaborative Art," members of the campus and western Massachusetts communities, and the subjects of the portraits. The six triptychs combine photographs, painting, and words in striking ways. The fact that the artworks were made by thousands of participants endows the pieces with great power. Each portrait is a reflection of the community, not unlike a Sangha. As our teacher Thich Nhat Hanh would say, "The one contains the all, and the all contains the one."
In a spirit of inquiry, the subjects of the portraits reflected on questions that they themselves generated about being a part of the Amherst College community. The questions are very thought-provoking: What does the term "learning" mean to you? How has your life journey helped you to determine what learning means? Who/what has been your most influential teacher? Is it possible to learn everything about yourself? Does being educated make you happier? Do different cultures learn differently? How should a teacher define success? This is a mere sample of the questions posed by this project. As I reflected on these questions and the stories of the portrait subjects, memories of my own experiences at college arose. I also contemplated some of these questions in relationship to my experience as a member of the Sangha and the Order of Interbeing.
I appreciated the sentences that each subject wrote by hand on his or her own portrait. After reflecting on the questions above and many others, each person came up with a phrase that encapsulated his or her experience or understanding and wrote this on his or her portrait in big letters. Some of the sentences read: "You can't be invisible or you will miss out." "I feel the loneliest when I am not learning anything." "I use people's names so they know that they matter." "I feel like I was taught to learn by listening." "I am so much the people who are around me." "It's not just a job, it's a lifestyle." "Am I any different from the guy around the corner who knows everything about a '67 Bonneville?" "When people aren't educated, they can't hold their governments accountable."
The book beautifully documents the project from start to fi with lovely photographs and fascinating interviews with the artists and members of the community. I feel very inspired by the community building that took place at Amherst through this contemplative project.
Child's Mind How Mindfulness Can Help Our Children Be More Focused, Calm and Relaxed
By Christopher Willard Parallax Press, 2010 Softcover 128 pages
Reviewed by Judith Toy
Did you know the words meditation and medicine are derived from the same Sanskrit word for "inner measure"? This is a pivotal gem from Parallax's new book on mindfulness for kids. Indeed, mindfulness practice is good medicine—for both young and old.
A great resource book for teachers, doctors, mindfulness practitioners, therapists, parents, grandparents, and all who work with the young, Child's Mind is chock full of ideas and sensory exercises for centering children in the Here and the Now. Beginning with the premise that children are the embodiment of beginner's mind and therefore a fertile field, Willard lays out exercises for "child-sized attention spans and the diverse sensory learning styles of children." Backed by solid and extensive research, the author builds a case for the advantages of meditation in general, and then tells how meditation specifically benefits children and other humans. Among other perquisites, Willard notes, mindfulness strengthens one's ability to adapt, increases concentration, and reduces reactivity.
"Because the purest water flows from closest to the spring, I try to use original meditation techniques that have been well-practiced through the years. These include adaptations of grown-up practices from respected meditation teachers East and West that I have integrated with contemporary research."
Citing world experts like Jack Kornfield, Sigmund Freud, John Kabat-Zinn, Thich Nhat Hanh, and one of my personal favorites for children, Maureen Murdock (Spinning Inward), the author begins with the premise that an adult who practices mindfulness is capable of passing the skill to children. He offers a definition of and introduction to mindfulness, methods adults can employ to establish their own practice, and methods for teaching meditation and mindfulness to kids.
Part II of the book offers Meditations for Mental and Emotional Well-Being, to transform or calm the effects of depression, anxiety, psychological trauma, impulse control, and the autism spectrum in children. Subsequent chapters deal with specific childhood issues such as sleep deprivation and test anxiety. Part III provides resources and program ideas. The book ends with a comprehensive bibliography.
I am reminded of a tender time a few years after the 1989 revolution in Romania, when my husband Philip and I introduced the mindfulness bell to a group of orphans we were teaching there. One morning, a fifteen-year-old girl came to class with bandaged arms because she had used an open tin can to slit her wrists. The other children, mostly teens, were visibly upset. The room felt chaotic. We called for a translator, and in the ensuing confusion, Olivia, a lame young woman, limped to the front of the room, gingerly picked up the mindfulness bell in her shriveled hand and invited the bell. The sound calmed us all.
Here is the medicine of mindfulness—the rich offerings of Child's Mind, a handbook that holds no less potential than the children of the world.
Together We Are One Honoring Our Diversity, Celebrating Our Connection
By Thich Nhat Hanh Available June 2010 Parallax Press
Together We Are One offers profound and socially relevant teachings from retreats for people of color with Thich Nhat Hanh and the Sangha. This new book is a distillation of Thich Nhat Hanh's talks, interwoven with personal stories from a diverse group of participants of color. Addressed are such questions as:
How can we find our true home and feel we belong, whoever and wherever we are?
What are the different experiences of people of color in our Sanghas?
How can we and our Sanghas welcome and embrace more diversity?
How can we apply Buddhist insights to help heal the suffering of separation, discrimination and prejudice?
If you are interested in relating with more wholeness and celebration to all aspects of your identity, and making the treasures of your ancestors more available to you and your descendants, this book is for you. It includes original drawings, poetry, and a new and expanded version of Touching the Earth to our Land Ancestors, created during the people of color retreats.
Tagged: activities, bell sound, children, community building, education, emotional well-being, heal suffering of separation/prejudice, mindfulness practice, people of color retreat, sangha, student, teacher, book reviews
Newer PostLas Flores Sangha
Older PostMindfulness Bell Survey


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Andrea Lindenberg Bio, CBS42, Age, Height, Spouse, Net worth, Salary.
Andrea Lindenberg Biography
Andrea Lindenberg is an American journalist, news anchor, and reporter. She currently works at CBS 42 as a morning News Co-anchor from 4:30 am up to 7 am. Moreover, Andrea has worked together with Jack Royer at CBS42. The journalist has previously worked at WBRC for almost 12 years. Additionally, Lindenberg has also worked as a video and Print talent at Real People Talent.
Andrea Lindenberg CBS42
Lindenberg currently works at CBS 42 in Birmingham, Alabama as a morning News Co-anchor from 4:30 am up to 7 am. Moreover, Andrea worked together with Jack Royer at CBS42 before he left the station. Andrea has previously served at Cumulus Media as a host before joining CBS42.
On the 3rd of December in 2020, Birmingham's CBS affiliate, CBS42, announced that Lindenberg will be transitioning back to television from the year 2021. She joined Jack Royer where they co-anchored together from the 7th of January.
Additionally, the journalist has previously worked as a news anchor at Alabama's 13, WVTM. She spent six years at that firm and started serving as a radio talk show host at Lochamy and Linderberg 97.7 The Peach. Furthermore, Andrea has also worked at Crawford Broadcasting WYDE as a radio show host.
The journalist has also served on the radio at Talk 99.5. Moreover, the news anchor has engaged Birmingham listeners from the year 2016 while serving as the co-host of Matt and Aunie. She serves on the weekdays between 6:00 a.m. and 10:00 a.m. together with her colleague known as Matt Murphy.
Andrea Lindenberg Education
Lindenberg went to high school before going to college. After graduating from high school, the journalist went ahead and joined Auburn University in Auburn, Alabama. Moreover, Andrea studied and later graduated with a bachelor's degree in the year 1989.
Andrea Lindenberg Age
The journalist was born in Birmingham, Alabama, in the United States of America. In addition, she is an American Citizen by birth but her ethnicity is not yet clear. However, she has not revealed any information regarding her age or date of birth. Nevertheless, this information is still being looked at and will be updated once it is available.
Andrea Lindenberg Height | Weight
The American journalist is approximately 5 feet 5 inches (1.65 meters). Moreover, she has an average body weight judging from her pictures. However, her other body measurements including weight, eye color, and hair color are still being looked at and will be updated once they are available.
Andrea Lindenberg Family
Lindenberg was born and brought up by her parents in Birmingham, Alabama. However, she has not disclosed any information regarding her family despite being a media personality. There is no information currently regarding her brothers or sisters. Nonetheless, this information is still being looked at and will be updated once it is availed.
Andrea Lindenberg Husband
Lindenberg is a married man. She is happily married to her husband who is known as Kent Barber. However, it is not known whether the couple has any children or not.
Andrea Lindenberg Net worth | Salary
The American journalist has made quite a good amount of wealth from her broadcasting career for the years she has served. In addition, her primary source of income is her journalism career. She stands at a net worth that is approximated to be between $1 Million – $5 Million. Moreover, her salary is estimated to be around $20,000 – $100,000 per annum.
Andrea Lindenberg Contacts
Instagram: aunielberg
Twitter: @AunieLindenberg
Facebook: Andrea Lindenberg CBS 42
Email: ALindenberg@CBS42.com
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Flush out pores, leaving skin soft and smooth. Face wash made with mineral-rich sea clay and botanical extracts. The words paste and pasta come from the same Latin root meaning "dough", or a fine powder kneaded into a soft mixture. Our springy, elastic foam formula is made with fine sea clay powder to trap excess skin cells and impurities and rinse them cleanly away. Leaves skin feeling richly hydrated and as smooth as porcelain. Flush out pores with sea clay. Sea clay is infused with the natural bounty of ancient earth, and contains countless tiny indentations capable of trapping dead skin cells and pore impurities and then rinsing them clean away. Gentle, yet powerfully smoothing. Contains plant-derived face wash ingredients that are gentle on skin, plus toning rose fruit extract. Contains no added fragrances, colors, or mineral oil.


Thank you for your offer to send us samples of your locally made food. We appreciate it. However, we've been overwhelmed with food and simply can't do all of it justice. If you would like your New England made product or local food business to get attention, the best thing to do is to contact us and tell us how we can help you.
If you're a New England cookbook author and would like to be considered for an interview, feel free to send us a copy of your book. Please email us for the address here.


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Q: Django rest query Excuse me, how can I navigate in a list in django with% s, since with a single value it works fine for me, but I want to pass two parameters to my query.
class PruebaSQL(ListAPIView):
    serializer_class = CountSerealizer

    def get_queryset(self):
        num = self.kwargs['num']
        date = self.kwargs['date']
        result = (num, date)
        queryset = Sale.objects.raw("SELECT 1 id, id_customer_id, count(DISTINCT id_customer_id) FROM sales_sale where datesale > %s group by id_customer_id having count(id_customer_id) >  %s", [result])
        return queryset

How can I put the positions? or there is another way to pass the data

A: Note [result] is identical to [(num, date)], which is a list containing one element (a tuple). Try passing result on its own, without putting it in a list - (num, date) already contains the two elements you need:
queryset = Sale.objects.raw("SELECT 1 id, id_customer_id, count(DISTINCT id_customer_id) FROM sales_sale where datesale > %s group by id_customer_id having count(id_customer_id) >  %s", result)

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HomeThe World Transformed 2Reality TransformedJim Elvidge
Jim Elvidge
Jim Elvidge holds a Master's Degree in Electrical Engineering from Cornell University. He has applied his training in the high-tech world as a leader in technology and enterprise management, including many years years in executive roles for various companies and entrepreneurial ventures. He also holds 4 patents in digital signal processing. Beyond the high-tech realm, however, Elvidge has years of experience as a musician, writer, and truth seeker. He merged his technology skills with his love of music, developed one of the first PC-based digital music samplers, and co-founded RadioAMP, the first private-label online streaming-radio company.
Mr. Elvidge has spent many years researching the fields of quantum mechanics, cosmology, ancient history, consciousness, anomalous occurrences, and future technologies. While there may certainly be greater experts in any one of these fields, it takes a combination of open-mindedness and deep knowledge in all of these fields to see the whole picture. For this reason, the he feels uniquely qualified to write such a book and has yet to see anything that resembles the scope and breadth of "The Universe-Solved!"


Abstract: As the Chinese economy grows, Chinese people's environmental behavior enormously affects the environment of neighboring countries as well as China. Many studies have related environmental behavior to personal characteristics such as environmental knowledge and attitude or to national policies such as environmental taxes and regulations. Few studies have looked at how regional factors affect residents' environmental behaviors, particularly for China. This is a substantive gap in the literature regarding the effects of regional governments on resident behavior at a closer distance via different mechanisms than the national government. This paper examines determinants of individual pro-environmental behavior (PEB) in terms of regional attributes as well as personal characteristics in China. For this purpose, we applied a multi-level regression model that regresses the degree of PEB on both individual and regional level factors, using Chinese General Social Survey data and the China Environment Yearbook data for the year 2010. The analysis shows that environmental attitude, willingness to pay for the environment, objective and subjective environmental knowledge, and environmental risk perception all promote PEB at the individual level. These results are in line with the existing literature on environmental behavior. In addition, at the regional level, environmental budgets, administrative enforcement, and economic development have positive impacts on resident PEB, while environmental pollution has a negative effect. Specifically, the levels of regional economic development and administrative enforcement not only directly affect behavior, but also indirectly affect behavior by controlling the influence of individual level variables. This means that the relationships between individual level variables and environmental behavior can be changed by regional contextual factors. These results suggest that regional government efforts for the environment can effectively promote PEB.


Flowers for the Immaculate Conception (Jesus has lots of fun edition) | ARISE! LET US BE GOING!
I'm convinced that Jesus, Son of the Immaculate Conception, creates such an infinite variety of flowers for His good mom. I've never seen these before. A bush about eight feet high, maybe ten feet in diameter. One might argue that God has no emotions, but Jesus also has a human nature. I gotta think he enjoys creating such things for her.


text:
package Mod.Tick;

import java.util.ArrayList;
import java.util.EnumSet;
import java.util.HashMap;
import java.util.Random;

import net.minecraft.entity.player.EntityPlayer;
import net.minecraft.entity.player.EntityPlayerMP;
import net.minecraft.potion.Potion;
import net.minecraft.potion.PotionEffect;
import Mod.Items.ModItems;
import Mod.Lib.ModConfig;
import Mod.Misc.GameInfo;
import Mod.Misc.GameInvite;
import cpw.mods.fml.common.IScheduledTickHandler;
import cpw.mods.fml.common.ITickHandler;
import cpw.mods.fml.common.TickType;

public class ServerTickHandler implements ITickHandler{

	/*
	 * Helmet = 3
	 * ChestPlate = 2
	 * Leggings = 1
	 * Boots = 0
	 *
	 */

    public HashMap<String, GameInvite> playerGameRequests = new HashMap<String, GameInvite>();

    public ArrayList<GameInfo> activeGames = new ArrayList<GameInfo>();

	boolean Helmet = false;
	boolean ChestPlate = false;
	boolean Leggings = false;
	boolean Boots = false;

	int TickCountParticle = 0;

	int Counter = 0;

	@Override
	public void tickStart(EnumSet<TickType> type, Object... tickData) {
		 if (type.equals(EnumSet.of(TickType.PLAYER)))
		  {
		    onPlayerTick((EntityPlayer)tickData[0]);
		    playerWarn((EntityPlayer)tickData[0]);
		  }
	}

	@Override
	public void tickEnd(EnumSet<TickType> type, Object... tickData) {
		if (type.equals(EnumSet.of(TickType.SERVER)))
        {
                ServerTick();
        }
	}

	@Override
	public EnumSet<TickType> ticks() {
		return EnumSet.of(TickType.PLAYER, TickType.SERVER);
	}

	@Override
	public String getLabel() {
		return null;
	}

	public void onPlayerTick(EntityPlayer player) {

		if(Counter >= 50){
			Counter = 0;

		if(player.capabilities.isCreativeMode == false){

			if(ModConfig.AllowFlightChest)
			Flight(player);

			Diving(player);
			Speed(player);
			Jump(player);
			Full(player);

			}
		}else{
			Counter++;
		}
		}

	public void playerWarn(EntityPlayer player) {

	}

	public void Diving(EntityPlayer player){

		if(player.inventory.armorInventory[3] == null || player.inventory.armorInventory[3].getItem() != ModItems.DivingHelmet){
			Helmet = false;
		}else if(player.inventory.armorInventory[3].getItem() == ModItems.DivingHelmet){
             Helmet = true;
			if(player.isInWater()){

				player.addPotionEffect(new PotionEffect(Potion.waterBreathing.id, 200, 10));
				player.addPotionEffect(new PotionEffect(Potion.nightVision.id, 200, 10));

			}

		}

	}

	public void Flight(EntityPlayer player){
		if(player.inventory.armorInventory[2] == null || player.inventory.armorInventory[2].getItem() != ModItems.FlightChestPlate ){
			if(player.getEntityData().getBoolean("HadFlightChest") == true){

			ChestPlate = false;
			player.capabilities.allowFlying = false;
    		player.getEntityData().setBoolean("HadFlightChest", false);

    		if(player.onGround == false){

				if(player.capabilities.isFlying){
					player.capabilities.isFlying = false;
				}

				}

			}
		}else if(player.inventory.armorInventory[2].getItem() == ModItems.FlightChestPlate){

			ChestPlate = true;
			player.capabilities.allowFlying = true;

			if(player.onGround == false && player.isInWater() == false && player.capabilities.allowFlying && player.isAirBorne){
				Random rand = new Random();
				if(TickCountParticle == 5){

					if(ModConfig.SpawnParticles){
			player.worldObj.spawnParticle("cloud", player.posX, player.posY + 0.6, player.posZ, rand.nextFloat() - 0.5, rand.nextFloat() - 0.2, rand.nextFloat() - 0.5);
					}

			TickCountParticle = 0;
				}else{

					TickCountParticle++;
				}

			}
		}

		}

	public void Speed(EntityPlayer player){

		if(player.inventory.armorInventory[1] == null || player.inventory.armorInventory[1].getItem() != ModItems.RunningLeggings){
			Leggings = false;
		}else if(player.inventory.armorInventory[1].getItem() == ModItems.RunningLeggings){
			Leggings = true;
			if(player.onGround && player.isInWater() == false){
				player.addPotionEffect(new PotionEffect(Potion.moveSpeed.id, 200, 10));
			}

		}
	}

	public void Jump(EntityPlayer player){
		if(player.inventory.armorInventory[0] == null || player.inventory.armorInventory[0].getItem() != ModItems.JumpingBoots){
			Boots = false;
		}else if(player.inventory.armorInventory[0].getItem() == ModItems.JumpingBoots){
			Boots = true;
			if(player.onGround && player.isInWater() == false && player.isSneaking() == false){
				player.addPotionEffect(new PotionEffect(Potion.jump.id, 200, 3));
			}
		}

	}

	public void Full(EntityPlayer player){

		if(Helmet && ChestPlate && Leggings && Boots){

						if(player.shouldHeal()){

							player.addPotionEffect(new PotionEffect(Potion.regeneration.id, 200, 0));
							player.addPotionEffect(new PotionEffect(Potion.resistance.id, 200, 2));
							player.addPotionEffect(new PotionEffect(Potion.field_76443_y.id, 200, 1));

						}

					}

				}

	   public void initializeGame(EntityPlayerMP player, EntityPlayerMP plyr)
       {
               if(player == null || plyr == null)
               {
                       return;
               }
               activeGames.add((new GameInfo(player, plyr)).initialize());
       }

	   public void ServerTick(){
		   for(int i = activeGames.size() - 1; i >= 0; i--)
           {

               GameInfo ti = activeGames.get(i);
			   if(ti.terminate){
				   ti.Player_1.closeScreen();
				   ti.Player_2.closeScreen();
				   activeGames.remove(i);
			   }

           }

	   }

	}

redpajama_set_name: RedPajamaGithub


The Fritch Area Chamber of Commerce hosts its annual Howdy Neighbor Day Celebration on the first Saturday in October. We start out with a parade with a theme and go into the city park to many other activities. The parade has judges to judge floats best decorated to the theme, with money prizes. We have food booths and game booths and selling of items to purchase for the day. We have live music all during the day. It is a fun day to just bring your lawn chairs out to listen to the music and visit your neighbor friends. It is Howdy Neighbor time. Come on out spend the day and enjoy the booths.