text:
Eida Hachreidis Mafia Move in on 'Tara' dairy products supervision
The Eida Hachreidis Kashrut, is a Mafia Organization that would make Joe Gotti look like a simple thief! This has nothing to do with kashrut and only to do with the almighty dollar......
Tara used the Badatz Agudat Yisrael for 60 YEARS.... with no problem....
The Eida were lurking around like peeping toms waiting to pounce .... and succeeding to convince Tare to switch kashrut supervisions....
They are now presently blackmailing Coke and Coke will have to do what Tara did.
Tara are a bunch of cowards and caved in like a cheap cardboard box ......
This is only one example of the fraud perpetrated by Chareidie kashrut organizations on the innocent Israelis.
Badatz Agudat Yisrael, the kashrut (kosher) organization which grants "mehadrin" (stringent) kosher status to Tara dairy products, has announced its decision to remove its kashrut from the company's factories.
In an announcement published on Monday morning in haredi dailies, Agudat Yisrael said their decision was "a result of violations in the agreement and an unwillingness to listen to the guidelines of the kashrut supervisors."
In recent months, rumors have been circulating in the haredi community that Tara would soon be supervised by the Badatz Eidah Haharedit.
"Throughout the years, Agudat Yisrael has always kept to the the strictest kashrut standards," a representative told Kikar News. Recently, several bodies with vested interests are attempting to cause a change, and to grant the dairy different kashrut supervision."
"This caused several people to violate the agreement with Agudat Yisrael. Upon discovery of the issue, we held a meeting, and yesterday the Badatz decided to remove its kashrut supervision from the company."
Meanwhile, Tara emphasized that its products did not lose their "mehadrin" status for even a moment.
In a statement, the company wrote, "The Tara dairy received mehadrin supervision, and the first products will be on the market in the coming days. We have the certification of kashrut supervision [and are willing to present it] if necessary."
"All the products currently on the market were produced before Agudat Yisrael's announcement and are strictly kosher. No one is arguing this important point, despite the fact that Agudat Yisrael did not state it explicitly. Products which will be on the shelves in a few days will bear the new kashrut supervision.
"After the fast of the Ninth of Av, we will publicize an announcement of our switch to the Eidah Haharedit."
Posted by Dusiznies at 1:26 PM
Senator Gillibrand Stabs Jews In The Back ..Ezra Friedlander Silent
Ezra Friedlander with Jewish Tuchis Lekkers fawning over the anti-semite Gillibrand
A senator representing the largest Jewish population in America will shortly reveal if she is backing legislation that is meant to empower anti Israel forces.
New York senator Gillibrand says she will be giving an anti-BDS bill another look given fears that it might undermine free speech.
New York senator Kirsten Gillibrand made the comment at a town hall meeting int he Bronx this past Saturday. Gillibrand went on a tirade slamming Israel saying, Israeli Prime Minister Benjamin Netanyahu does "not have a plan for peace."
"I am concerned that Prime Minister Netanyahu does not have a plan for peace, and doesn't have a vision for peace," Gillibrand said Saturday at town hall meeting in the Bronx.
Gillibrand described a meeting she had last year when she led a delegation of senators to Israel.
"In our meeting with Prime Minister Netanyahu, the question we asked is, what is your vision for peace, and he didn't have one," she said.
Gillibrand continued, "He just said my only hope is that I protect my people from rockets". "If you don't have a vision, if you don't have a plan, then it is never going to happen. And so we do need to require more of our world leaders, and I think a call to action to Israel's government to have a plan for peace is really incumbent on all of us."
Gillibrand was responding to a questioner — anti zionist blogger named Mondoweiss, and identified as belonging to Jewish Voice for Peace — who challenged her support for a bill that targets the anti-Israel Boycott, Divestment and Sanctions movement. The American Civil Liberties Union has said the bill impinges on speech freedoms.
The bill extends existing bans on cooperating with boycotts sponsored by countries to those sponsored by international organizations. It also encompasses boycotts of settlement goods. Defenders of the bill say it is narrowly defined to target only businesses that proactively provide assistance to boycotts organized by international organizations.
"The way I read the bill is not the way you read the bill," Gillibrand said to the questioner. "I saw the bill as an extension of foreign policy to not allow companies to side with foreign entities that were doing boycotts."
Gillibrand said she was ready to meet with the ACLU to discuss the bill.
"I am open to looking at the bill again because I do not want to undermine people's free speech rights on any level," she said.
Gillibrand puts the onus of peace on the only democratic nation in the entire Middle East and was not even embarrassed to make such stupid statements just hours after 3 innocent Jews in israel were butchered in their own home by Palestinian terrorists.
Gillibrand is known for always running to Boro Park to raise funds for her campaign and other democrats. Many people have been asking if the heavily pro republican community in Brooklyn south would vote for her again.
It's obvious Gillibrand was never a true friend of Israel and her latest statements prove it.
It's interesting to note that Jewish lobbyist Ezra Friedlander brought Gillibrand and Congressman Jerry Nadler to Boro Park before the Iran deal took place.
Senator Gillibrand has recently praised Jew hater Linda Sarsour by calling her an "extraordinary woman."
When will some Orthodox Jews start standing up for Jewish values and stop selling their grandmother for a few dollars?
Labels: ezra frieddlander senator gillibrand, ezra friedlander, Israel senator gillibrand, Se Gillibrand, Senator gillibrand against israel, senator gillibrand israel, senator kirsten gillibrand
Mahwah Parks Ban to keep Frum People Out Is Unconstitutional
A new Mahwah ordinance that bans outsiders from using township parks violates the U.S. Constitution in several ways and must not be enforced, Bergen County Prosecutor Gurbir S. Grewal said Thursday.
The ordinance, which seeks to limit the use of Mahwah recreational facilities to New Jersey residents, also violates a state Attorney General's directive that strictly prohibits racially-influenced policing, the prosecutor said.
It also "may expose [township police] to increased civil liability and to internal affairs complaints," said Grewal, a former federal prosecutor.
"As the Chief Law Enforcement Officer of Bergen County, I direct you not to enforce the Ordinance," he wrote to Mahwah Police James Batelli Thursday morning.
Township officials said they hoped the measure -- which took effect Thursday -- would provide protection against what residents fear is an organized incursion from Rockland County of Hasidic families who've recently swarmed parks in Mahwah, Montvale, Ramsey and Upper Saddle River by the busload.
In fact, Grewal noted that Mahwah police have "received numerous calls asking for [the ordinance] to be enforced against individuals perceived by the callers to be out-of-state members of the Hasidic Jewish community using Mahwah parks."
That, he said, directly violates a state Attorney General directive that reads, in part:
"A sworn officer or civilian employee of a police agency acting under the authority of the laws of the State of New Jersey shall not consider a person's race or ethnicity as a factor in drawing an inference or conclusion that the person may be involved in criminal activity, or as a factor in exercising police discretion as to how to stop or otherwise treat the person."
Responding to such calls "could also give rise to violations of [New Jersey] criminal statutes enacted to prohibit such conduct by law enforcement officers," the prosecutor said.
These would involve "deprivation of civil rights" through contact that would "intimidate or discriminate against an individual or group of individuals because of race, color, religion, etc."
Grewal said the ordinance also "provides no neutral criteria for MPD officers to utilize when deciding to detain an individual to [determine] his/her residency status."
"At best, the Ordinance invites MPD offcers to stop individuals for no reason at all, and, at worst, MPD officers may be called on to stop individuals for impermissible reasons," the prosecutor said. "As a result, its enforcement would violate the Fourth Amendment's proscription against unlawful searches and seizures."
It also could "give rise to claims that the Ordinance interferes with First Amendment guarantees and an individual's federal constitutional right to due process and equal protection under the law," Grewal said.
The courts rejected a similar ordinance adopted by the borough of Haledon in the late 1990s, he noted.
Grewal copied his letter to Batelli to Mahwah Mayor William Laforet, members of the Mahwah Township Council and Township Attorney Brian M. Chewcaskie "so that they may consider my observations with respect to the Ordinance and the problems with its enforcement."
A large turnout was expected at Thursday night's council meeting.
Rabbi Daniel Greer Busted For Sexual Molesting Teen
by Larry Noodles
Daniel Greer, the depraved child molester, was arrested today by the New Haven Police Department. The cops were kind enough to allow the Greer "The Goat" to turn himself into the Police Department at 11:00 AM in the morning. Greer posted a $100K bond. Greer didn't actually come up with $100K. He probably paid a bail bondsman $10K, and the bondsman got an attachment on the Greer house. Greer turned in his passport.
Greer hired criminal defense attorney Willie Dow to represent him in the criminal case. Dow was on vacation, so David Grudberg escorted Greer out of the police station. Willie Dow is well known in New Haven for representing Yalies who get themselves in trouble. Greer is a Yale Law School graduate. Dow is also a Yale graduate. Dow represented a guy who killed a Yale graduate student and hid her body in the wall of a lab at the Yale medical campus, and then went about his life as if nothing happened. This sick man got 44 years and is still locked up in Cheshire.
The New Haven Police Department did not tip me off of the impending arrest of Greer. It appears that only Paul Bass was privy to this information. The same Paul Bass who dropped the ball thirty years ago when he first exposed the evil Goat and his compound. Paul dropped the ball by not following up with Greer. Paul could have saved the lives of many children.
After I took that video the cops showed up at my house and said Mrs Greer called the police complaining that I was trespassing on her property. I tried to explain the boys in blue that I was not trespassing and that I had a blog, and I was Larry Noodles, and I was a famous reporter, etc… The officers didn't know anything about Larry Noodles, Greer or the children who were raped in the compound. The cops left without throwing me in the paddy wagon.
Greer was charged with Sexual Assault and Risk of injury to a minor:
(a) A person is guilty of sexual assault in the second degree when such person engages in sexual intercourse with another person and: (1) Such other person is thirteen years of age or older but under sixteen years of age and the actor is more than three years older than such other person;
(b) Sexual assault in the second degree is a class C felony or, if the victim of the offense is under sixteen years of age, a class B felony, and any person found guilty under this section shall be sentenced to a term of imprisonment of which nine months of the sentence imposed may not be suspended or reduced by the court.
(a) Any person who (1) wilfully or unlawfully causes or permits any child under the age of sixteen years to be placed in such a situation that the life or limb of such child is endangered, the health of such child is likely to be injured or the morals of such child are likely to be impaired, or does any act likely to impair the health or morals of any such child, or (2) has contact with the intimate parts, as defined in section 53a-65, of a child under the age of sixteen years or subjects a child under sixteen years of age to contact with the intimate parts of such person, in a sexual and indecent manner likely to impair the health or morals of such child, or (3) permanently transfers the legal or physical custody of a child under the age of sixteen years to another person for money or other valuable consideration or acquires or receives the legal or physical custody of a child under the age of sixteen years from another person upon payment of money or other valuable consideration to such other person or a third person, except in connection with an adoption proceeding that complies with the provisions of chapter 803, shall be guilty of (A) a class C felonyfor a violation of subdivision (1) or (3) of this subsection, and (B) a class B felony for a violation of subdivision (2) of this subsection, except that, if the violation is of subdivision (2) of this subsection and the victim of the offense is under thirteen years of age, such person shall be sentenced to a term of imprisonment of which five years of the sentence imposed may not be suspended or reduced by the court.
Posted by Dusiznies at 12:37 PM
Yanki Rainitz's Heartwrenching letter to the Chareidie Community
Yanki Rainitz
Yaakov (Yanki) Rainitz as in recent times
Molestor Ahron Shlomo Lisson
Last week on Thursday (20 July), the Jerusalem District Court sentenced (Rabbi) Aharon Shlomo Lisson to a minimum of seven years for sexually abusing three brothers. Later that day, one of the courageous victims/survivors, Yaakov (Yankie) Rainitz, wrote a powerful public post in Hebrew about what transpired. Below is the unedited English version (published with Yankie's permission):
I don't know where to start, from the beginning or maybe from the end. You have heard a lot about me. You have seen me flickering across your TV screen on news sites where they refer to me as 'Y'! I have decided to reveal my identity. I am Yankie Rainitz and I am 21 years old. I studied for many years with a respected teacher who will go to jail next month for a very long time!
My life story has been paraded during the past two years numerous times on national television and on different internet sites. But today, I have decided for the first time to remove the cloak of secrecy and to reveal my identity through my Facebook page, to reveal a little of the stormy ocean in my life. I am doing this to encourage, strengthen, uplift and give hope to all those children and young people who are going through the abuse behind closed doors which I experienced.
I was 12 years old when I started Year 8, where the respected, righteous and revered Rabbi Aharon Shlomo Lisson was teaching. This man, known as 'Rav Lisson', would consistently praise me in front of my class mates and the Talmud Torah staff. He would give me presents and send notes of satisfaction home with me to my parents. In the community and at home, this man was known as something rare and special, a real angel.
California Imam asking Allah to 'annihilate' Jews in sermon! Jewish Organizations Silent
Homeland Security and the U.S. Attorney's office are investigating a California Imam who gave a sermon calling on Allah to "annihilate" Jews "down to the very last one" -- and asked for his congregants to take part in the slaughter.
Imam Ammar Shahin gave the sermon at the Islamic Center of Davis, California on Friday. He asked for Allah to liberate the Al-Aqsa Mosque in Israel from "the filth of the Jews," according to a translation by the Middle East Media Research Institute, and cited an Islamic text that calls for a Judgement Day fight between Muslims and Jews.
"Oh Allah, count them one by one and annihilate them down to the very last one. Do not spare any of them," said Shahin, who spoke in both Arabic and English during his sermon. "Oh Allah, make this happen by our hands. Let us play a part in this. Oh Allah, let us support them in words and in deeds."
A video of the sermon was posted to the Islamic Center of Davis' YouTube channel on Friday. Excerpts of the sermon, which lasted about two and a half minutes, were translated and posted on the MEMRI website.
In a statement on its website, the Islamic Center of Davis stood behind Shahin and his sermon, saying it was taken out of context.
Satmar "Neturei Karta" Branch Are Mechallel Shem Shamyim Protesting in Times Square On Shabbos
The Satmar funded Neturei Karta members, attended a Shabbos rally in Times Square to protest Israeli aggression on al-Aqsa. They actually walked from Williamsburg to Times Square to take part in the event on Saturday, July 22nd.
They protested "the recent Israeli attacking the Al-Aqsa".
Satmar Organizers of the protest announced, "Due to the religious restriction of the Jewish Sabbath, the Rabbis where walking in in a hot weather of over 91′ degrees, all the way from the Williamsburg section of Brooklyn, through the Williamsburg bridge, a walk of about two hours but cannot speak on the microphone".
However, their message to supporters was read.
Satmar loves to distance themselves from the savages that call themselves "Neturei Karta" .... but they fool no one ....
Satmar funds "Netrunei" the Neturei Karta Branch of Satmar...
Most of the Neturei Karta studied in Satmar Mosdos and quote the V'Yoel Moshe, the Satmar Quran constantly!
Most live in Williamsburg and there are some savages who live in Monsey!
7-Year-Old Miriam Zidele Dies After Drowning In Pomona Last Week
7-year-old Miriam Zidele A"H, who was pulled from a swimming pool in Pomona, NY. died last night.
Miriam remained in critical condition at Westchester Hospital until her death on Tuesday afternoon.
The levaya was last night in Monsey at the corner of Brick Church Rd and Route 306 in the Monsey Bais Hachayim.
As the world recited Tehillim around-the-clock (for Miriam bas Shoshana), Miriam's parents, Shaya and Shani Zidele spearheaded efforts to build a new women's Mikva in the Pomona community. The growing kehilla currently has 150 families, which presents an obvious need for this most important endeavor. They have started a campaign on The Chesed Fund to raise funds. Incredibly, in just 6 days, 2,150 people donated close to $130,000.
Please donate to the campaign as a Zechus for her Neshama.
You can view the campaign and donate HERE.
Boruch Dayan HaEmmes…
Jewish Community And Mahwah Residents At War Over Orders To Remove The Eruv.... Mahwah Borders Monsey
White plastic pipe that Town wants removed
The town of Mahwah, New Jersey has ordered the removal of an Eruv, and the decision is garnering strong support from local residents.
On Friday, township officials delivered a letter ordering the removal of the Eruv – constructed to allow the town's Jewish residents to carry items outside on Shabbos – on the basis of violating the town's sign ordinances. The letter set August 4 as the deadline for the removal.
The Eruv was constructed by the South Monsey Eruv Fund, a group from the much larger Jewish community in nearby Monsey, New York, that has been constructing Eruvs in surrounding towns to accommodate the expanding community.
Mike Kelly, the town's engineer, wrote the white PVC pipes used to install the Eruv on utility poles constitute a sign. Signs are prohibited on trees, rocks or utility poles in the township.
The South Monsey Eruv Fund informed the Associated Press that they had been granted permission by the utility company to hang the Eruv on it's poles. Nonetheless, the town is using the sign ordinance as a means to force the Eruv's removal.
"Our elected responsibilities are to serve the public and enforce the laws of the Township of Mahwah, Mayor Bill Laforet said. "This sends a very strong message to those who choose to violate our sign ordinances."
Meanwhile, on Monday night, more than 200 town residents turned out for a meeting in support of the township's decision.
Mahwah Strong, a Facebook group that organized the meeting, will serve as a check and balance for Mahwah to enforce its ordinances, said creator Robert Ferguson.
The group has amassed 3,000 members in just six days.
"I don't view this as a hostile takeover of the town," Ferguson said of the Monsey group. "All I want is for them to follow the law and stay within the bounds of the ordinances that exist."
Additionally, more than 1,200 people have signed an online petition calling for the Eruv to be taken down. The petition, titled "Protect the Quality of our Community in Mahwah," was shut down by it's organizer after many hateful comments were left on the page. Several comments refer to "these people," and express concerns about falling property values. Most of them are anonymous.
"I don't want these rude, nasty, dirty people who think they can do what they want in our nice town," one of the comments reads.
Another says: "I do not want the town of Mahwah to turn into an undesirable place to live. These people do not assimilate with other people outside their community. I do not want them controlling our school board and siphoning funds for their yeshivas. Also, they buy houses which they claim is for religious purposes and do not pay taxes. They should stay where they are and leave our town alone."
Two other towns located within the eruv — Montvale and Upper Saddle River — are taking action similar to Mahwah's.
On Monday, Montvale Mayor Mike Ghassali said he had issued a stop-order letter to the Monsey group weeks ago.
"According to our ordinance, we don't allow signs of any kind on our poles," said Ghassali.
So far, he said, the group has complied with the order. But if the installation of pipes continues into the borough, he said Montvale is prepared to remove them and issue a summons.
An attorney for Upper Saddle River made similar demands in a July 18 letter to Orange & Rockland Utilities, which granted the Monsey group permission to install the piping on its poles in March. The borough is insisting that the pipes be removed immediately.
While Israel Buries Murder Victims Ezra Friedlander Posts Anti-Israel Hateful Video
Ezra Tuchis lekking Hillary
From a DIN reader:
The two faces of Ezra Friedlander The Friedlander Group scam artist said...
Ezra Friedlander of 'The Friedlander Group' continues to play his two faced game.
The other day, even before the latest victims of terrorism were buried, Friedlander tweeted a link to a video lecture promoting the anti-zionism of the late Satmar Rebbe R. Joel Teitelbaum. He did it in the past as well.
Here it is - https://twitter.com/EzraFriedlander/status/888968305381343232
He goes to AIPAC, mixes with zionists, poses as a supporter of Israel, but, at the same time, publicized the anti-zionist lectures of the rabid anti zionist activist Yirmiyahu (Jeremiah) Cohen of of Midwood, Brooklyn, of Natruna, the Satmar version of Neturei Karta.
He can believe what he wishes, but to be deceptive is not right. Let Friedlander be open about his anti zionism.
It is high time Ezra Friedlander be exposed for his phoniness. Enough of the Friedlander group scam.
The truth about Ezra Friedlander needs to be known.
Helbrans's Daughter Dies After Suffering Allergic Reaction; Buried In Guatemala
Just two weeks after Lev Tahor cult-leader Shlomo Helbrans died after drowning while "Toiveling" for Shabbos in a river in Mexico, the Helbrans family once again was struck with tragedy.
Sources confirm to YWN that Miriam Gittel Brocha, the 24-year-old daughter of Shlomo Helbrans suffered an allergic reaction and was Niftar on Sunday. She leaves behind a husband and 4 young children.
Her mother is sitting Shiva in Boro Park where she lived.
She was buried in Guatemala next to her father.
Three years ago, Miriam Helbrans launched a (since closed) website www.miriamhelbrans.com where she introduced herself as the second daughter of Shlomo Helbrans.
No further information was available.
Catholic Churches in Jerusalem Blame Israel for Muslim Violence, Deny Biblical Roots of Temple Mount
The Catholics who murdered and raped us for a thousand years are now blaming us for Arabs rioting .....
Their own "God" went to the Bais Hamikdash many times ...yet now his savage followers are denying that there was a Bais Hamikdash ..... may they all drop dead!
Amid the intensifying battles surrounding the Temple Mount, the Catholic Church expressed its concerns in terms that placed the blame entirely on Israel while referring to the site exclusively by its Muslim name. One bishop stated in an interview on Vatican Radio that there has, in fact, been no Palestinian violence.
On Sunday, Pope Francis addressed the crowd gathered in the Vatican's St. Peter's Square, telling them that he viewed "with trepidation the grave tensions and violence" surrounding the Temple Mount in Jerusalem.
"I feel the need to express a distressed appeal for moderation and dialogue," the Pope said, calling on the people to pray for the sake of Jerusalem.
The violence the Pope is referring to began ten days ago when three Palestinian terrorists murdered two Druze Israeli policemen while they guarded the entrance to the Temple Mount. The Israeli police entered the site and, after a gunbattle, killed the three terrorists.
The Israeli government closed the site to all visitors until Sunday, when it reopened to Muslims with increased security measures that included walk-through metal detectors. The Islamic Waqf, the Muslim trust which controls the Temple Mount, called for a boycott of the site. Muslim crowds rioted last week and three Palestinians were killed in clashes with Israeli police.
On Friday night, a Palestinian, citing the situation at the Temple Mount as his motivation, entered the town of Halamish. There, he murdered a 70-year-old grandfather and his middle-aged son and daughter while they sat at their Sabbath table. He also seriously wounded the 68-year-old grandmother.
In the wake of the growing violence, the Latin Patriarchate of Jerusalem released a statement. Signed by the heads of all 13 Christian communities in Jerusalem, it condemned the recent escalation of violence at the Temple Mount, but did so in language that clearly favored the Palestinians and condemned Israel. The statement referred to the site by its Arabic names, disregarding any Jewish or Christian connection to the site.
"We, the Heads of Churches in Jerusalem, express our serious concern regarding recent escalation in violent developments around Haram ash-Sharif and our grief for the loss of human life and strongly condemn any act of violence," the statement read.
The statement said that the violence was due solely to a change in the status quo, i.e. placing metal detectors at the entrances to the Temple Mount.
"We are worried about any change to historical (Status Quo) situation in al-Aqsa Mosque (Haram ash-Sharif) and its courtyard, and in the holy city of Jerusalem. Any threat to its continuity and integrity could easily lead to serious and unpredictable consequences, which would be most unwelcome in the present tense religious climate.
"We value the continued custody of the Hashemite Kingdom of Jordan on Al-Aqsa Mosque and the holy places in Jerusalem and the Holy Land which guarantees the right for all Muslims to free access and worship to al Aqsa Mosque according to the prevailing Status Quo.
"We renew our call that the historical Status Quo governing these sites be fully respected, for the sake of peace and reconciliation to the whole community, and we pray for a just and lasting peace in the whole region and all its peoples."
The statement made no mention of the Muslim terror attack that led to Israel placing the metal detectors at the entrances to the site. Nor did it refer to the horrific Palestinian terror attack on Friday.
Bishop Munib Younan, head of the Evangelical Lutheran Church of Jordan and the Holy Land, said on Vatican radio that the metal detectors are a form of "collective punishment" which should not be permitted "because of an attack by two persons."
The bishop claimed that thousands of Muslims pray at the site during Ramadan and "everything goes smoothly". He did not mention the murder of IDF Border Policewoman Hadas Malkah, which took place during Ramadan.
"It's essential to find a political solution to end the Israeli occupation, which is considered illegal," the bishop concluded.
ObamaCare Explodes?
Victims of terror attack identified as Salomon family
Elad on right photo was murdered, his wife left photo survived attack
The names of those killed in Friday's terror attack in Neve Tzuf (Halamish) are Yosef Salomon (70), and his children Haya (46) and Elad (36). Their identities had been under a gag order until Saturday night.
The Salomon family, residents of Neve Tzuf in the Binyamin region, had been celebrating the birth of a new grandchild Fridaynight, when 19 year old Omer al-Ebed burst in, stabbing and killing the grandfather Yosef and his children.
Elad's wife locked the children in a side room, likely saving the grisly body count from rising.
An off duty soldier from the Oketz K-9 unit realized what was underway and fired through the windrow, hitting Al-Abed and stopping the attack in progress. Al-Abed is being treated in Petach Tikvah;s Rabin Medical Center.
Al-Abed, who had written on Facebook earlier that "There is no point of living without the Al-Aqsa Mosque," had bought his knife days earlier in preparation of carrying out an attack. He was reportedly connected to Hamas, but was not an active member of the terror group
Three Israelis Stabbed To Death by Palestinian Savage
Israel says a Palestinian has carried out a stabbing attack inside an Israeli settlement in the West Bank, and that three of the wounded have died of their wounds.
Israeli news site Ynet said the Palestinian stabbed and critically wounded a woman in her 70s, and seriously wounded a man in his 30s and woman in her 60s after infiltrating a house in the Halamish settlement also known as Neve Tsuf, north west of Ramallah, on Friday night.
Eli Bin, the head of Israel's rescue service MDA told Israeli Radio that two of those wounded have died.
The violence came at the end of a day of deadly clashes over tensions at a major Jerusalem shrine.
Including Friday's violence, Palestinians have killed 47 Israelis, two visiting Americans and a British tourist in stabbings, shootings and car-ramming attacks against civilians and soldiers.
During that period, Israeli forces have killed more than 255 Palestinians, most of them attackers.
Israel blames the violence on incitement by Palestinian political and religious leaders.
Trump Donor Who Tried To Obtain Hillary Clinton's Hacked Emails Found Dead
Peter W Smith, a GOP financier from Chicago's North Shore, had checked into a room the Rochester Hotel only to be found dead a few days later with a suspicious suicide note that said, "NO FOUL PLAY WHATSOEVER", according to police records.
His death has been ruled a suicide by police who said he died of asphyxiation after suffocating from a plastic bag being placed over his head.
The police report also noted that he had traces of Helium in his system, although this was ruled as being unrelated to his death.
Rochester Police say that his death isn't being treated as suspicious and his body was cremated shortly after being released by the coroner.
Mr. Smith's family and friends described him as a "fighter" and say they are shocked by the news, saying he "wasn't the type" to take his own life and was "far too dedicated to his work".
Hotel workers stated that he seemed "in good spirits" before he died and were "really surprised" to hear about his suicide.
The hotel is used almost exclusively by patients and relatives of Mayo Clinic, with one hotel worker commenting that he "looked like he'd had some good news", assuming he'd spoken with doctors during his stay.
Chicago Tribune reports: Days earlier, the financier from suburban Lake Forest gave an interview to the Journal about his quest, and it began publishing stories about his efforts in late June. The Journal also reported it had seen emails written by Smith showing his team considered retired Lt. Gen. Michael Flynn, then a top adviser to Republican Donald Trump's campaign, an ally. Flynn briefly was President Trump's national security adviser and resigned after it was determined he had failed to disclose contacts with Russia.At the time, the newspaper reported Smith's May 14 death came about 10 days after he granted the interview. Mystery shrouded how and where he had died, but the lead reporter on the stories said on a podcast he had no reason to believe the death was the result of foul play and that Smith likely had died of natural causes.However, the Chicago Tribune obtained a Minnesota state death record filed in Olmsted County saying Smith committed suicide in a hotel near the Mayo Clinic at 1:17 p.m. on Sunday, May 14. He was found with a bag over his head with a source of helium attached. A medical examiner's report gives the same account, without specifying the time, and a report from Rochester police further details his suicide.In the note recovered by police, Smith apologized to authorities and said that "NO FOUL PLAY WHATSOEVER" was involved in his death. He wrote that he was taking his own life because of a "RECENT BAD TURN IN HEALTH SINCE JANUARY, 2017" and timing related "TO LIFE INSURANCE OF $5 MILLION EXPIRING."
He had been staying at the hotel for several days and had extended his stay at least once but was expected to check out on the day his body was found. "Tomorrow is my last day," Smith told a hotel worker on May 13 while he worked on a computer in the business center, printing documents, according to the police reports.One of Smith's former employees told the Tribune he thought the elderly man had gone to the famed clinic to be treated for a heart condition. Mayo spokeswoman Ginger Plumbo said Thursday she could not confirm Smith had been a patient, citing medical privacy laws.The Journal stories said that on Labor Day weekend last year Smith assembled a team to acquire emails the team theorized might have been stolen from the private server Clinton had used while secretary of state. Smith's focus was the more than 30,000 emails Clinton said she deleted because they related to personal matters. A huge cache of other Clinton emails was made public.Smith told the Journal he believed the missing emails might have been obtained by Russian hackers. He also said he thought the correspondence related to Clinton's official duties. He told the Journal he worked independently and was not part of the Trump campaign. He also told the Journal he and his team found five groups of hackers — two of them Russian groups — that claimed to have Clinton's missing emails.
R' Kalman Mendelsohn, founder of Mendelsohn's Pizza in Boro Park Passes Away at 65
Reb Kalman Mendelsohn, founder of the famed Mendelsohn's Pizza in Boro Park, Brooklyn, passed away on Shabbos, 21 Tammuz, 5777 in Jerusalem.
He was 65.
Reb Kalman, son of Rabbi Mayer Mendelsohn obm, a Gerrer Chossid from Israel, moved with his family in the late 1950s to the neighborhood of Crown Heights.
Growing up in Crown Heights near the Chabad community, he soon developed a strong connection to the Rebbe and the Lubavitch community.
He often told of an incident which happened when he was 5 years old, playing on the corner of Kingston Avenue and President Street near Raskin's fruit store. He recalled running into the street to retrieve a ball, directly into oncoming traffic. Suddenly, a hand grabbed his shirt, pulling him to safety. Looking up, he saw that it was the Lubavitcher Rebbe who had saved him, he told.
As a bochur, Reb Kalman learned in the famous Yeshivas Chiddushei Harim, and after his marriage, he founded the famed Mendelsohn's Pizza Dairy Restaurant in Boro Park, Brooklyn, a place for families to be able to enjoy a fresh, nourishing and affordable hot meal in a proper environment.
The store, known as "the crossroads between Boro Park, Flatbush and Crown Heights," also became a place of Chesed for the entire New York community and beyond. Shiva homes would receive big orders at no charge. Newly-married couples would come to Mendelsohn's during Sheva Brachos for a free delicious lunch as a wedding gift and would also receive Brachos from Reb Kalman.
Anyone traveling from Eretz Yisroel or Europe to seek help in America knew that he could get a fresh hot meal, a warm smile, a listening ear and good advice, at Reb Kalman's restaurant on 18th Avenue, and all at no charge.
The Mendelsohn's home in Boro Park as well, was open to guests at all times. Their Shabbos table often had ten to twenty Yeshiva boys in addition to many others.
Reb Kalman moved to Israel several years ago and would come often to visit his family in New York. Even on his final Shabbos, there were guests in the Mendelsohn home in Jerusalem.
Reb Kalman would often visit the Congregation Ohel Moshe - Chevra Thilim Lubavitch Shul at Lubavitch Yeshiva on Ocean Parkway, where his son Motti serves as the Gabbai.
He is survived by his wife, Basya and children Motti Mendelsohn, Heshy Mendelsohn, Meyer Mendelsohn, Chaya Friedman, Devorah Weinberg and Esther Chana Nussbaum, grandchildren and great-grandchildren.
He is also survived by his siblings, Miriam Weber, Rochele Abramowitz, Leah Greenbaum, Menachem Mendelsohn, Yankel Mendelsohn.
The levayah and Kevura took place on Motzei Shabbos in Yerushalayim.
Shiva in New York is at 1809 - 51 Street in Boro Park, Brooklyn NY.
Baruch Dayan Ha'emes.
"New" American Gedoilim Meet With Satmar Rebbe Against IDF
B"H, there are no problems with Judaism in the USA ....no problems in Monsey, Lakewood, Monroe, Williamsburg and Boro Park.... there seems to be no problems with Teens overdosing and committing suicide ..... no problems with askanim in Lakewood taking Federal Programs ..... nope!
Rabbonim got together two weeks ago to declare that anyone Joining the IDF is a sinner ....
In the above clip, two askanim from Israel from the Peleg faction are trying to convince the American Rabbis that they should declare that yeshiva boys in Israel should not even register for the draft, and the Satmar Rebbe, R' Aron Teitelbaum will have none of that declaring one of the Peleg Askanim a "liar." Stating emphatically that there isn't anybody in jail who did the proper thing and registered .... "there are over 40,000 boys learning, and I challenge any of you to come with me to Israel and find one boy in jail."
What is interesting to note that they added new "Gedoilim" to this meeting!
Rav Dovid Shustel, one the the 4 Lakewood R"Y, who is sitting on the Satmar Rebbe's left, and after mumbling something incoherently, the Satmar Rebbe says ...."wow that was a deep thought."
R' Aron Schechter, the R"Y of Chaim Berlin, now a Satmar Tuchis lekker, sits on the Rebbe's right, and cannot put two words together. In the clip one can also see Rabbi Rottenberg, a rebbele who has a little shteeble in Monsey....now added to the Gedoilim list ...
Bobover 45 Rebbe is seen in the clip totally bewildered and looks like he just heard for the very first time that Israel has an army!
The clip above is in Yiddish.... and even if you are fluent in the language ... you will be amazed to hear that these leaders cannot put two coherent words together .....
Its true that the clip was pasted together ..... and that some of the talk is cut in middle .....but still most of them are incoherent ....and that is a shame!!!
I wish I can unhear this ......I would have had more respect for them!
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Victims of terror attack identified as Salomon fam...
Three Israelis Stabbed To Death by Palestinian Sav...
Trump Donor Who Tried To Obtain Hillary Clinton's ...
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Chabad Emissary Steps In To Help Autistic Child Du...
R' Aron Teitelbaum, Satmar Rebbe Distances Himself...
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Another Young Teenager Dies in Monsey
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Trump Playing The Media
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Satmar Rebbe to French Jews: Don't move to Israel!...
Satmar Rebbe Monroe Mocks His Brother Satmar Rebbe...
Infant hit by Route 59 Road Rage Driver Dies
To Cover Up the Frauds in Lakewood, R' Malkiel Kot...
Aaron Rajman murdered in Boca Raton
Heroin has infiltrated the Chasidic community
Ike Fisher Blackmails Israel Because of Kotel Issu...
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text:
Lionsgate Promotes Sandra Stern to Vice Chairman of TV Group
Exec helped lead division to one of its best years
Sandra Stern (Image credit: Lionsgate)
Lionsgate said that Sandra Stern has been promoted to vice chairman of the company's television group.
Stern, who was COO, has been a key member of the television unit's senior management team, helping to lead it to one if its most successful years in 2022.
Stern continues to report to Lionsgate Television Group Chair & Chief Creative Officer Kevin Beggs.
"Sandra is a great partner, an outstanding executive and one of the best dealmakers in the business," said Lionsgate CEO Jon Feltheimer. "With Kevin Beggs and Sandra leading the way, our television business is positioned to create growing value and increasing profitability as its current slate continues to mature and exciting new properties are added."
This year, the Lionsgate TV group had a record 14 new shows picked up to series and 15 current series renewed for additional seasons. The company's series include ABC's Home Economics, Fox's Welcome to Flatch and CBS's Ghosts.
With streaming platforms, she shepherded Love Life, Julia, Minx and the upcoming Love and Death to HBO Max, Mythic Quest and Acapulco to Apple TV and P-Valley, The Serpent Queen and the Power Universe to Starz.
In the past, Stern made deals that led to Lionsgate producing Mad Men, Weeds, Nurse Jackie, Nashville and Orange Is the New Black.
"Sandra is a gifted negotiator with an intuitive understanding of the needs of our streaming, broadcast and cable partners as well as a unique ability to create win/win relationships," said Beggs. "After nearly 20 years, our partnership continues to grow and evolve with the fast-changing television landscape." ■

redpajama_set_name: RedPajamaCommonCrawl


text:
Čankajšek (; 31. října 1887, Si-kchou, asi 180 km jižně od Šanghaje – 5. dubna 1975, Tchaj-pej, Tchaj-wan), byl čínský voják a nacionalistický politik, vůdce Národní strany (Kuomintang, KMT) a prezident Čínské republiky. Pocházel ze zámožné obchodnické rodiny, studoval na japonské vojenské akademii a zúčastnil se sinchajské revoluce, která roku 1912 nastolila první Čínskou republiku. Jako úspěšný velitel a energický až bezohledný vůdce se snažil vybudovat silný čínský stát, nezávislý na velmocích.

Zprvu byl jako "Rudý generál" podporován Sověty i Německem a během druhé čínsko-japonské války se houževnatě bránil proti Japoncům, ale zároveň se snažil potlačit čínské komunisty. Od útoku na Pearl Harbor roku 1941 stál na straně Spojenců, ale během občanské války v letech 1945–1948 ho Mao Ce-tung přes významnou podporu Spojených států vytlačil z čínské pevniny. Roku 1948 odletěl na Tchaj-wan (znám také jako Formosa), kam s podporou dalších exulantů přemístil Čínskou republiku (ROC) a kde do své smrti v roce 1975 byl jejím prezidentem, vládnoucí jako diktátor.

Na prudké a často nečekané změny vnitřní i zahraniční politické situace reagoval střídáním spojenců, což mu mnozí vytýkali jako vadu charakteru. Oslabenou a rozháranou Čínu počátku 20. století se mu však podařilo začít modernizovat a politicky sjednotit, i když na krátkou dobu. Do politiky vstoupil jako revoluční demokrat, postupně však usoudil, že demokracii západního typu nelze v Číně uskutečnit, a sovětský systém odmítal. Jako autoritativní vůdce tvrdě potlačoval různá povstání, zároveň však ostře vystupoval proti kapitalistům. Musel bojovat na několika frontách a v zemi, unavené válkou, nakonec ztratil podporu, zejména u venkovského obyvatelstva. V závěru života položil pevné základy tchajwanského hospodářského zázraku.

Vychován svou matkou v konfuciánské zbožnosti, přijal roku 1927 metodistické křesťanství. Dovedl být velmi tvrdý, až bezohledný a svárlivý, a v jeho životě je řada temných míst. Z jeho později zveřejněných deníků vyplývá, že nejednal jen z oportunismu, nýbrž jako důsledný vlastenec, a že to byl přemýšlivý a citlivý člověk. V životě se čtyřikrát oženil, naposledy se Sung Mej-ling.

Dodnes je předmětem velkých sporů, nezávislí pozorovatelé však soudí, že současná Čínská lidová republika odpovídá jeho představám mnohem víc než představám svého zakladatele Mao Ce-tunga.

Jména
Čankajškovo vlastní jméno bylo Ťiang Čou-tchaj (), v raném dětství mu rodina říkala dětským jménem Ťiang Žuej-jüan (), v mládí používal studijní jméno Ťiang Č'-čching (). Od roku 1912, během pobytu v Japonsku, začal používat jméno Ťiang Ťie-š', zprvu jako pseudonym, kterým podepisoval svou publicistiku, později i jako zdvořilostní jméno. Z kantonské výslovnosti jména Ťiang Ťie-š' je odvozena počeštěná verze jeho jména, Čankajšek (i anglické Chiang Kai-shek). Od let 1917/1918 používal jméno Ťiang Čung-čeng (), jako paralelu k Sunjatsenovu pseudonymu Sun Čung-šan ().

Dětství, mládí a raná kariéra
Čankajšek se narodil 31. října 1887 v obci Si-kchou, v okrese Feng-chua v provincii Če-ťiang. Jeho otec byl zámožný obchodník se solí a zemřel v Čankajškových osmi letech. Čankajškova matka byla hluboce věřící konfucianistka, která ho silně ovlivnila. Napsal o ní, že byla "ztělesnění konfuciánské zbožnosti".

Zpočátku chodil do venkovské školy a později navštěvoval střední školu ve městě Feng-Chua. Projevil se jako schopný student, zajímal se o umění války a vynikal ve školních lehkoatletických závodech. Už ve 14 letech se poprvé oženil, jeho rodina zprostředkovala sňatek s o tři roky starší Mao Fu-Mej. V roce 1908 se mu narodil první syn Ťiang Ťing-kuo.

Po ukončení školní docházky zvolil z vlasteneckých důvodů vojenskou kariéru. Prestižním střediskem vojenského umění v Asii bylo tehdy Tokio, kam v roce 1905 odjel, aby se zapsal na Císařské vojenské akademii. Protože však nebyl oficiálním stipendistou čínské vlády, byl odmítnut. Po několika měsících pobytu v Japonsku se vrátil zpět do Číny, v roce 1906 složil přijímací zkoušky na čínské vojenské akademii v Pchao-tchingu a na jaře 1907 se konečně stal posluchačem vojenské akademie v Tokiu. Tam navázal kontakty se skupinou čínských revolucionářů, kteří osnovovali plány na svrhnutí mandžuské dynastie Čching. Vstoupil do republikánského Spolku za společnou věc (Tchung-meng-chuej), který byl zárodkem budoucí Nacionalistické strany (Kuomintang). Ve studentském revolučním hnutí se brzy stal výraznou osobou, ostatní oceňovali jeho velké nadšení pro věc, odvahu a bystrý úsudek.

Japonskou akademii Čankajšek ukončil v roce 1909 a poté musel nastoupit na jeden rok služby v japonské armádě; sloužil v 13. dělostřeleckém pluku v Takadu. Tam ho také zastihla zpráva, že 10. října 1911 bylo v Číně svrženo císařství a vyhlášena republika. Čankajšek neváhal, požádal o předčasné propuštění ze služby a odjel do Číny. V Šanghaji potkal svého přítele Čchen Čchi-meje, který byl velitelem místních revolučních sil a Čankajškovi svěřil vojenské ovládnutí strategického města Chang-čou. Tento úkol splnil na výbornou a udělal tak na republikánské vedení veliký dojem. Odmítl vysoký úřad v revoluční vládě provincie Če-ťiang a místo toho vykonával funkci plukovníka v Čchen Čchi-mejově armádě.

V srpnu 1912, po uklidnění porevoluční situace, Čankajšek odcestoval opět do Tokia a dokončil své studentské závazky. Uvažoval o studiu vojenského umění v Německu a už se i chystal na cestu, když se čínská vnitropolitická situace zkomplikovala. Proti republikánské revoluci se postavil vlivný vojenský velitel Jüan-šukchaj, který usiloval o znovunastolení monarchie, ve které by se stal císařem. Čankajškův vzor a později i přítel Sunjatsen, oficiální vůdce republikánů, tak musel vyhlásit "druhou revoluci."

Čankajšek se vrátil do Číny, kde se znovu připojil k Čchen Čchi-mejově armádě a velel řadě odvážných až riskantních operací, jako třeba přepadení muničního skladu v Šanghaji. Sunjatsenovi imponovala jeho odvaha a učinil z něj svého blízkého spolupracovníka. V roce 1913 Jüan Š'-kchaj ovládl strategická místa Číny, Kuomintang byl postaven mimo zákon a většina vůdců, včetně Čankajška, uprchla do Japonska. V příštích letech se na Sunjatsenovy rozkazy několikrát účastnil politicko-vojenských operací na území Číny, několikrát těsně unikl smrti. Zároveň shromažďoval vědomosti z filosofie a vojenské strategie a byl členem redakční rady časopisu Hlas Armády.

V Šanghaji a Kantonu
V letech 1912–1922 Čankajšek převážně pobýval v Šanghaji. Z hlediska jeho osobní biografie se jedná o poněkud kontroverzní období, protože udržoval četné kontakty s prostitutkami, kvůli kterým se s ním rozešla žena. Znovu oženil se s konkubínou Čen-Tie-žu a udržoval četné styky s mafií ("Zelená banda"), pro kterou zajišťoval finanční operace na burze. Gangsteři mu na oplátku poskytovali ochranu před čínskou policií, která po něm z rozkazu tehdejšího vládce Číny, Jüan Š'-kchaje, pátrala. Šangahjská policie, spravovaná Brity, ho několikrát obvinila, nikdy však nestál před soudem.

Roku 1917 se Sunjatsen musel uchýlit do Kantonu, nepohodl se však s místním guvernérem, který se ho pokusil zavraždit. Z přestřelky ho lodí vysvobodil Čankajšek a velmi tím upevnil jejich přátelství. Roku 1924 získal Sunjatsen s pomocí najatých žoldnéřů a Kominterny opět kontrolu nad Kantonem a ustavil revoluční vládu, která měla sjednotit Čínu pod jeho vedením. Čankajška vyslal na tři měsíce do Moskvy, kde se setkal s Trockým a dalšími představiteli, sovětský systém ale odmítl. Poslal tam však na zkušenou nejstaršího syna Čing-kuo, kterého Sověti drželi jako rukojmí až do roku 1937. Čankajšek po návratu do Kantonu vedl vojenskou akademii Whampoa, kde si vychoval řadu oddaných důstojníků.

Sjednocení země
Roku 1925 Sunjatsen zemřel a o jeho nástupnictví se rozhodovalo mezi spíše pravicovým Čankajškem a Sunjatsenovým blízkým spolubojovníkem, levicovým novinářem Wang Ťin-wejem. Ten se stal předsedou vlády, kdežto Čankajšek byl jmenován vrchním velitelem Národní revoluční armády. V této funkci vyhlásil "Severní expedici", která měla dobýt rozhárané severnější provincie, kde vládly místní vojenské gangy. Část armády, vedená Wang Ťin-wejen, vyrazila na západ a s pomocí komunistů i sovětských poradců dobyla Wu-Chan. Čankajšek vyrazil na sever a dobyl Nanking a chystal se na Peking, když Wang Ťin-wej vyhlásil ve Wu-chanu národní vládu. Ta byla ovšem vojensky slabá a Čankajšek ji s pomocí místních válečníků porazil; Wang Ťin-wej se vzdal. Čankajšek se však rozhodl definitivně zúčtovat s komunisty a během roku 1927 armáda v "bílém teroru" pobila odhadem půl milionu, ostatní uprchli na venkov. V červnu 1928 si Čankajšek podrobil Peking, čímž dokončil politické sjednocení země a ukončil "období válečníků". Největší oslavy se konaly v Moskvě, ale i západní politici a média vyjadřovali své uznání Čankajškovým úspěchům.

Sunjatsenovo dědictví
Čankajškovým vzorem, kterému také věrně sloužil, byl vůdce čínské revoluce Sunjatsen. Roku 1927 si Čankajšek vzal jeho švagrovou a pod jejím vlivem přijal metodistické křesťanství. Svůj politický program rozdělil Sunjatsen do tří fází: vojenská vláda, politické poručnictví a konstituční vláda. V letech 1928–1937 se Čankajšek snažil svým "poručnictvím" zemi posílit a modernizovat ve všech oblastech. Omezil výsady západních "imperialistických" zemí, reformoval soudnictví, finance, zdravotnictví, školství a podporoval zemědělskou i průmyslovou výrobu. Ne ve všem byl úspěšný, ale položil základy moderního čínského státu a všemi prostředky se snažil sjednocovat i čínský lid. Zavedl standardní čínštinu jako národní jazyk a prostřednictvím masových médií včetně rozhlasu se snažil posilovat vědomí čínské národní jednoty i konfuciánské morální hodnoty.

V tomto úsilí se však stále střetával s odstředivými silami svých soupeřů a "válečníků". Zatímco větší města byla většinou pod vládou Kuomintangu, na venkově měli stále značnou podporu komunisté. Ve válce o ústřední planiny roku 1930 padlo na obou stranách asi 250 tisíc lidí, roku 1931 musel bojovat s konkurenční vládou v Kantonu a roku 1934 jeho armáda zlikvidovala Čínskou sovětskou republiku. Komunisté však byli předem varováni a během "Dlouhého pochodu" (skoro 10 tisíc kilometrů) se do jejich čela vyšvihl mladý Mao Ce-tung.

Japonská agrese
Roku 1931 vpadli do Mandžuska Japonci. Čankajšek sice vehementně prohlašoval, že je to část Číny, vojenskému střetnutí se ale vyhýbal a chtěl se hlavně vypořádat se svými komunistickými rivaly. V letech 1933–1938 působili dva vysocí němečtí generálové, von Seeckt a von Falkenhausen, jako jeho poradci. Roku 1936 odletěl Čankajšek do Si-anu, kde ho však jeho generálové unesli a donutili, aby se proti Japoncům spojil s komunisty. V červenci 1937 vypukla Druhá čínsko-japonská válka a Čankajšek vyslal 600 tisíc dobře vycvičených mužů na obranu Šanghaje. Vojensky sice prohrál a ztratil na 200 tisíc mužů, Japonce však přesvědčil, že Čínu nedobudou za tři měsíce, jak se chlubili. Koncem roku padl Nanking, kde Japonci povraždili snad 200 tisíc Číňanů (Nankingský masakr), a Čankajšek ustupoval do Wu-chanu a Čchung-čchingu a za sebou nechával "spálenou zemi". V roce 1938 dal například zničit hráze kolem Nankinu, kde poté při povodni zahynulo na půl milionu lidí.

Roku 1939 vyslal Čankajšek dva muslimské velitele do Egypta, Turecka a Sýrie, aby je získali jako spojence proti Japonsku. Japonci, kteří ovládali Mandžusko a část východního pobřeží, zřídili v Nankingu loutkovou vládu, vedenou Čankajškovým soupeřem Wang Ťin-wejem. Roku 1942 Čankajšek cestoval po severozápadní, zčásti muslimské Číně, zorganizoval válečnou výpravu do Tibetu, aby zabránil jeho spojenectví s Japonci, a po útoku na Pearl Harbor se stal členem spojenecké koalice. V USA i ve Velké Británii dostal vysoká vyznamenání a byl jmenován vrchním velitelem spojeneckých sil v Číně. Jeho americký poradce v Číně však Čankajška ostře kritizoval za neschopnost a korupci. V roce 1944, když chtěli Američané vybudovat v Číně letiště a odtud bombardovat Japonsko, Čankajškovi lidé stavbu sabotovali a velkou část peněz patrně defraudovali. Naopak Čankajšek pokládal Američany za nebezpečné imperialisty, svůj Kuomintang organizoval jako "leninskou" stranu, potlačoval opozici a odmítal parlamentní demokracii jako pro Čínu nepoužitelnou.

Po válce
Když roku 1945 Japonsko kapitulovalo, byla Čankajškova vláda v Čchung-čchingu slabá a armáda špatně vyzbrojená, takže Čankajšek žádal Japonce, aby kapitulaci odložili a Čínu tak neobsadili komunisté. To mu v zemi, která okupanty nenáviděla, velmi poškodilo pověst. Roku 1946 vyslal Čankajšek 200 tisíc mužů do tehdejší Francouzské Indočíny, aby přijal kapitulaci Japonců a bránil Francouzům znovu obsadit zemi. Když se francouzské oddíly dostaly do půtek s Ho Či Minem, donutil je ke smíru a zemi opustil, až když získal od Francouzů velké ústupky. Spojené státy podporovaly jednání mezi Mao Ce-tungem a Čankajškem, která se však nedařila, a kvůli podezření z korupce omezily i jeho vojenskou podporu.

Roku 1946 obdržel v Československu Řád bílého lva (spolu s Koněvem, Benešem a Svobodou)

Roku 1947 byla vyhlášena nová ústava a o rok později byl Čankajšek zvolen prezidentem. Komunisté však ústavu ani vládu neuznali a díky svému venkovskému zázemí a popularitě svých zemědělských reforem Čankajškovu armádu postupně porazili. Roku 1949 Čankajšek rezignoval a vládu převzal viceprezident Li Cung-žen, Čankajškův vliv však zůstal silný, zejména v armádě. Čankajšek toho zneužíval proti svému nástupci a poslal na Tchaj-wan asi 200 milionů USD, určených na podporu Číny. Zoufalý Li se nakonec vzdal a odletěl do USA na léčení. V prosinci 1949 komunisté oblehli Čcheng-tu, kde se Čankajšek se synem ještě bránili a odkud odletěli na Tchaj-wan.

Čínská republika na Tchaj-wanu
Čankajškova vláda se spolu s asi 2 miliony uprchlíků přesunula na Tchaj-wan, roku 1950 Čankajšek v Tchaj-pej opět nastoupil ve funkci presidenta a Národní shromáždění (které přišlo z Číny a pak už se neobnovovalo volbami) ho zvolilo ještě čtyřikrát, naposledy roku 1972. Čankajšek se pokládal za legitimního presidenta celé Číny a do roku 1971 také Čínu jako velmoc reprezentoval v OSN i v Radě bezpečnosti. Protože byl s režimem v Pekingu stále ve válce, suspendoval ústavu a vládl podle "Prozatímních opatření", která mu dávala mimořádné pravomoci. Kuomintang byla jediná povolená strana, tisk podléhal cenzuře a v prvních letech bylo uvězněno přes 140 tisíc Tchajwanců, podezřelých ze spolupráce s Pekingem. Čankajšek vybudoval silnou armádu a roku 1962 dokonce uvažoval o invazi na pevninu. Opíral se přitom hlavně o muslimské oblasti na severozápadě země, kde v letech 1950–1958 probíhalo Kuomintangské islámské povstání. Přes tvrdý diktátorský režim zároveň podporoval školství a průmysl, zejména exportní, a položil tak základ pro jeho pozdější hospodářský úspěch.

Když v roce 1975 zemřel, se prezidentem dočasně stal Jen Ťia-kan, v roce 1978 ale vládu v zemi převzal Čankajškův syn Ťiang Ťing-kuo. Ten již v roce 1975 po svém otci převzal vedení strany.

Vláda Čankajška a jeho syna je na Tchaj-wanu také známá jako vláda Bílého teroru, pojem označující autoritářský režim, kdy Ťiangové skrze Kuomintang stáli za likvidací či uvěznění tisíce Tchajwanců ale i Číňanů, kteří s nimi přišli na Tchaj-wan. Ještě jako prezident Čínské republiky v pevninské Číně poslal vojsko k násilnému potlačení povstání v Incidentu 28. února. V následých letech 1949–1987, kdy jim zákon stanného práva dával absolutní moc, docházelo k systematické likvidaci jakéhokoliv disentu proti osobě Čankajška či straně. Vedle toho propagandu režimu Ťiangů doprovázel silný kult osobnosti, sochy Čankajška byly instalovány ve většině škol, v mnoha parcích či na vojenských základnách. Byly po něm pojmenovány městské čtvrti (například Čung-Čcheng), parky, ulice či letiště. V centru Tchaj-peje byla po jeho smrti vystavena monumentální pamětní síň (Chiang Kai-shek Memorial Hall) a pro dočasné uložení jeho těla bylo ve městě Cch'-chu vybudováno mauzoleum.

I po demokratizaci Tchaj-wanu bylo Kuomintangem, který jako politická strana zůstala u moci do roku 2016, pokračováno v oslavování osoby Čankajška. Až v roce 2017 byl Tchajwanským parlamentem schválen zákon nařizující odstranění autoritářských symbolů z období 1945–1992, postupně tak dochází k odstraňování soch Čankajška a jeho syna z veřejného prostoru.

Vyznamenání

Odkazy

Reference

Literatura

 Pečenka – Luňák, Encyklopeie moderní historie Praha: Libri 1999, hesla Čínská revoluce; Čínské občanské války; Kuomintang

Související články
 Čínská občanská válka
 Tchaj-wan
 Čínská republika (1912–1949)
 Dějiny Číny
 Dějiny Tchaj-wanu
 Kuomintang
 Sunjatsen

Externí odkazy

  Nekrolog v NY Times, 6. dubna 1975: The Life of Chiang Kai-shek: A Leader Who Was Thrust Aside by Revolution
  Chiang Kaishek – životopis diktátora na BPB
 Čankajšek bojoval proti komunistům, v krutosti jim ale konkuroval Pořad Českého rozhlasu Plus, velmi podrobné informace o životě, mezinárodní kontext.

Prezidenti Čínské republiky
Diktátoři
Čínští velitelé druhé světové války
Generalissimové
Metodisté
Antikomunisté
Čínští předsedové vlád
Členové Kuomintangu
Čínští křesťané
Protestantští konvertité
Osobnosti čínské občanské války
Osobnosti roku časopisu Time
Osobnosti na čínských poštovních známkách
Narození v roce 1887
Narození 31. října
Narození v Če-ťiangu
Úmrtí v roce 1975
Úmrtí 5. dubna
Úmrtí na Tchaj-wanu
Muži

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text:
Hochschild, Jennifer L, and Vesla Weaver. 2007. "The Skin Color Paradox and the American Racial Order." Social Forces 86 (2): 1-28. Abstract
Dark-skinned blacks in the United States have lower socioeconomic status, more punitive relationships with the criminal justice system, diminished prestige, and less likelihood of holding elective office compared with their lighter counterparts. This phenomenon of "colorism" both occurs within the African American community and is expressed by outsiders, and most blacks are aware of it. Nevertheless, blacks' perceptions of discrimination, belief that their fates are linked, or attachment to their race almost never vary by skin color. We identify this disparity between treatment and political attitudes as "the skin color paradox," and use it as a window into the politics of race in the United States over the past half-century.
2007_27_hochschild.pdf
Culpepper, Pepper. 2007. "Small States and Skill Specificity: Austria, Switzerland, and Interemployer Cleavages in Coordinated Capitalism". Abstract
The varieties of capitalism literature has put skill systems at the center of comparative politics. Yet its claims about skill specificity are driven by two large coordinated economies, Germany and Japan. This article examines political change of skills in two small coordinated economies. Switzerland has expanded its general skills orientation, whereas Austria retains a highly specific skills system. The cause of this divergence is the different interests of small and large employers: Small employers are more cost sensitive than are large employers, which leads them to oppose the introduction of more general education. The study also shows that the primary measure of skill specificity used in quantitative work—vocational training share—is unreliable. It fails to distinguish between secondary and tertiary vocational training, which have opposite effects on skill specificity. The article develops and justifies an alternative measure—tertiary vocational training—that better predicts the skills clusters observed in advanced capitalism.
Kelman, Herbert C. 2007. "Social psychological dimensions of international conflict." U.S. Institute of Peace Press. U.S. Institute of Peace Press. Publisher's Version Abstract
Social-psychological concepts and findings have entered the mainstream of theory and research in international relations. Explorations of the social-psychological dimensions of international politics go back at least to the early 1930s. Research on foreign policy decision making and the cognitive, group, and organizational factors that help to shape it, negotiation and bargaining, enemy images, public opinion in the foreign policy process, deterrence and other forms of influence in international politics, and reconciliation draws extensively on social-psychological research and theory.
Norris, Pippa. 2006. "Did the media matter? Agenda-setting, persuasion and mobilization effects in the 2005 British general election." British Politics 1 (2): 195-221.
Norris, Pippa, and Ronald Inglehart. 2006. "God, guns and gays: The supply and demand for religion in the US and Western Europe." Public Policy Research 12 (4): 223-233.
Norris, Pippa, and John Curtice. 2006. "If you build a political website, will they come? The Internet and political activism in Britain." International Journal of Electronic Government Research 2 (2): 1-21.
Norris, Pippa. 2006. "The impact of electoral reform on women's representation." Acta Politica 41: 197-213.
Norris, Pippa, and Ronald Ingelhart. 2006. "Modernization and Gender Equality: A Response to Adams and Orloff." Politics and Gender 4 (1): 482-492.
Viterna, Jocelyn. 2006. "Pulled, Pushed, and Persuaded: Explaining Women's Mobilization into the Salvadoran Guerrilla Army." American Journal of Sociology. American Journal of Sociology. Publisher's Version Abstract
Using a rare representative sample of grassroots activists and nonactivists, this study identifies three paths that consistently led Salvadoran women to involvement in the FMLM guerrilla army: politicized guerillas, reluctant guerillas, and recruited guerillas. These mobilization paths arose from the patterned intersections of individual-level biographies, networks, and situational contexts. The implications of these findings extend beyond studies of revolutionary activism to analyses of microlevel mobilization in general. Activists are heterogeneous and often follow multiple paths to the same participation outcome. Capturing these multiple paths is imperative for generating theoretically sound explanations of mobilization that are also empirically effective in distinguishing activists from nonactivists.
Theidon, Kimberly S. 2006. "Justice in Transition: The Micropolitics of Reconciliation in Postwar Peru." Journal of Conflict Resolution. Journal of Conflict Resolution. Publisher's Version Abstract
This article draws on anthropological research conducted with communities in Ayacucho, the region of Peru that suffered the greatest loss of life during the internal armed conflict of the 1980s and 1990s. One particularity of internal wars, such as Peru's, is that foreign armies do not wage the attacks: frequently, the enemy is a son-in-law, a godfather, an old schoolmate, or the community that lies just across the valley. The charged social landscape of the present reflects the lasting damage done by a recent past in which people saw just what their neighbors could do. The author contributes to the literature on transitional justice by examining the construction and deconstruction of lethal violence among "intimate enemies" and by analyzing how the concepts and practices of communal justice have permitted the development of a micropolitics of reconciliation in which campesinos administer both retributive and restorative forms of justice.
Theidon, Kimberly S. 2006. "The Mask and the Mirror: Facing up to the Past in Postwar Peru". Abstract
In this article Theidon draws upon research conducted with communities in Ayacucho, the region of Peru that bore the greatest loss of life during the internal armed conflict of the 1980-1990s. The fratricidal nature of the conflict means that in any given community,former enemies live side by side. What is it like to live in such a context? What is it like knowing just who one lives with-and living with what oneself has done? As a way of thinking about these questions, Theidon focuses on a figure that appeared incessantly in her conversations: the masked ones. What lies behind the masks that haunt these narratives, particularly in those communities in which the "masked ones" were frequently neighbors and family members? Theidon demonstrates that talk about masks, faces, and "facelessness" is talk about morality and immorality, and about the challenges of forging co-existence among intimate enemies.
Abdelal, Rawi E, Alastair Iain Johnston, Yoshiko Margaret Herrera, and Rose McDermott. 2006. "Identity as a Variable". Abstract
As scholarly interest in the concept of identity continues to grow, social identities are proving to be crucially important for understanding contemporary life. Despite—or perhaps because of—the sprawl of different treatments of identity in the social sciences, the concept has remained too analytically loose to be as useful a tool as the literature's early promise had suggested. We propose to solve this longstanding problem by developing the analytical rigor and methodological imagination that will make identity a more useful variable for the social sciences. This article offers more precision by defining collective identity as a social category that varies along two dimensions—content and contestation. Content describes the meaning of a collective identity. The content of social identities may take the form of four non-mutually-exclusive types: constitutive norms; social purposes; relational comparisons with other social categories; and cognitive models. Contestation refers to the degree of agreement within a group over the content of the shared category. Our conceptualization thus enables collective identities to be compared according to the agreement and disagreement about their meanings by the members of the group. The final section of the article looks at the methodology of identity scholarship. Addressing the wide array of methodological options on identity—including discourse analysis, surveys, and content analysis, as well as promising newer methods like experiments, agent-based modeling, and cognitive mapping—we hope to provide the kind of brush clearing that will enable the field to move forward methodologically as well.
Rodrik, Dani. 2006. "Goodbye Washington Consensus, Hello Washington Confusion?". Abstract
Proponents and critics alike agree that the policies spawned by the Washington Consensus have not produced the desired results. The debate now is not over whether the Washington Consensus is dead or alive, but over what will replace it. An important marker in this intellectual terrain is the World Bank's Economic Growth in the 1990s: Learning from a Decade of Reform (2005).With its emphasis on humility, policy diversity, selective and modest reforms, and experimentation, this is a rather extraordinary document demonstrating the extent to which the thinking of the development policy community has been transformed over the years. But there are other competing perspectives as well. One (trumpeted elsewhere in Washington) puts faith on extensive institutional reform, and another (exemplified by the U.N. Millennium Report) puts faith on foreign aid. Sorting intelligently among these diverse perspectives requires an explicitly diagnostic approach that recognizes that the binding constraints on growth differ from setting to setting.
Toft, Monica Duffy, and Timothy Samuel Shah. 2006. "Why God is Winning". Abstract
The belief that outbreaks of politicized religion are temporary detours on the road to secularization was plausible in 1976, 1986, or even 1996. Today, the argument is untenable. As a framework for explaining and predicting the course of global politics, secularism is increasingly unsound. God is winning in global politics. And modernization, democratization, and globalization have only made him stronger.
Alfaro, Laura. 2006. "Capital Flows and Capital Goods". Abstract
We examine one of the channels through which financial integration can help promote growth. We study the effects of capital account liberalization on the imports of capital goods paying particular attention to equity market liberalization. We find that for the period 1980–1997, after controlling for trade liberalization and other macroeconomic policies and reforms, stock market liberalization leads to a significant increase in the share of imports of machinery and equipment and the varieties of capital goods imports. Hence, this paper provides evidence that increased access to international capital allows countries to enjoy the benefits embodied in international capital goods.
Beckfield, Jason. 2006. "European Integration and Income Inequality". Abstract
This paper extends contemporary theorizing on national income inequality to the possible role of regional integration in explaining the recent increase in income inequality in Western European countries. Regional integration is conceptualized as the construction of regional political economy through intensified political and economic interaction and exchange. It is argued that political integration increases inequality through welfare state retrenchment, while economic integration increases inequality by exposing labor to international competition but later decreases inequality as welfare states adopt social protections to compensate for this competition. These arguments are assessed with data from 12 Western European countries for the 1969-1999 period. Results from random—effects and fixed—effects models support these arguments. Also consistent with these arguments are the findings that the welfare state dampens the effects of political and economic integration, and that the effects of political integration weaken at higher levels of economic integration. This study suggests that European integration is an important factor in understanding income inequality in Western Europe.
Najmabadi, Afsaneh. 2006. "Gender and Secularism of Modernity: How Can a Muslim Woman Be French?" Feminist Studies, Inc. Feminist Studies, Inc. Publisher's Version Abstract
The current debates in and about the veil in Europe carry with them not only the terms of the emergence of political Islam in the past several decades, but also this historical memory and that of the earlier cultural encounters and colonial wars between Europe and the domains now named the Middle East and North Africa. While I do not mean to collapse these projects into a singular entity, the historical legacy of fixing the meaning of a Muslim woman's veil as the sign of her gender oppression has remained with us to this very day.
Brinton, Mary C. 2006. "Gendered Offices: A Comparative-Historical Examination of Clerical Work in Japan and the United States." Stanford University Press. Stanford University Press. Publisher's Version Abstract
The second half of the twentieth century was marked by dramatic changes in women's economic participation in the United States and other Western industrial countries (Bergmann 1986; Davis 1984; Oppenheimber 1970, 1994). The most important departure from previous decades was the rapid rise in labor force participation among married women. In the United States, this trend began in the 1940s and early 1950s; in each subsequent decade, white married women's labor force participation increased by about 10 percentage points, reaching 60 percent by the end of the century (Blau and Kahn 2005).
Kelman, Herbert C. 2006. "Interests, Relationships, Identities: Three Central Issues for Individuals and Groups in Negotiating Their Social Environment." Annual Review of Psycholgy 57. Annual Review of Psycholgy: 1-26. Publisher's Version Abstract
This paper begins with a summary of a model, developed half a century ago, that distinguishes three qualitatively different processes of social influence: compliance, identification, and internalization. The model, originally geared to and experimentally tested in the context of persuasive communication, was subsequently applied to influence in the context of long–term relationships, including psychotherapy, international exchanges, and the socialization of national/ethnic identity. It has been extended to analysis of the relationship of individuals to social systems. Individuals' rule, role, and value orientations to a system—conceptually linked to compliance, identification, and internalization—predict different reactions to their own violations of societal standards, different patterns of personal involvement in the political system, and differences in attitude toward authorities and readiness to obey. In a further extension of the model, three approaches to peacemaking in international or intergroup conflicts are identified–conflict settlement, conflict resolution, and reconciliation– which, respectively, focus on the accommodation of interests, relationships, and identities, and are conducive to changes at the level of compliance, identification, and internalization.
1070_hk_interestsrelationships.pdf
Abdelal, Rawi E. 2006. "Writing the rules of global finance: France, Europe, and capital liberalization". Abstract
Why were capital controls orthodox in 1944, but heretical in 1997? The scholarly literature, following the conventional wisdom, focuses on the role of the United States in promoting capital liberalization. Although the United States encouraged capital liberalization bilaterally, US policy makers never embraced multilateral rules that codified the norm of capital mobility. Rather, European policy makers wrote the most important rules in favour of the free movement of capital. Paradoxically, French policy makers in particular played decisive roles. For the debates that mattered most—in the EU, OECD, and IMF—the United States was, respectively, irrelevant, inconsequential and indifferent. Europe did not capitulate to global capital. Rather, French and other European policy makers created today's liberal international financial regime. French and European policy makers have promoted a rule-based, "managed" globalization of finance, whereas US policy makers have tended to embrace an ad hoc globalization based on the accumulation of bilateral bargains. Once liberal rules were codified in the EU and OECD, they constituted the policy practices of "European" and "developed"' states, for which capital controls are no longer considered a legitimate policy tool. During the middle of the 1990s, the IMF debated new, universal rules in favour of capital freedom, but the proposal was defeated, primarily by the US Congress, after the financial crises of 1997–98. By then the vast majority of the world's capital flows were already governed by the liberal rules of the EU and OECD.


text:
Q: set "checkPointLocation" is not reflecting when run the spark job in "cluster" mode " how to fix this? I am using spark-sql-2.4.1v with kafka 0.10.x using java 1.8.
Even though  checkPointLocation is set ,  spark job is not reflecting/honoring when I run in "cluster" mode.
trying to write in "/tmp/hadoop-admin/nm-local-dir/usercache" location
how to fix this ?
Code :
StreamingQuery queryComapanyRecords =
            comapanyRecords
              .writeStream()
              .option("checkpointLocation", checkpointDir )
              .parquet(parquetDir)
             .start()

Why spark-submit script is something as below

$SPARK_HOME/bin/spark-submit \
--master yarn \
--deploy-mode cluster \
--name CompanyConsumer  \

It is trying to create local directory as below
[main] INFO  org.apache.spark.storage.DiskBlockManager - Created local directory at /tmp/hadoop-admin/nm-local-dir/usercache/analytics/appcache/application_1573726329182_0973/blockmgr-bab216a4-18e2-4fe3-a8f7-0177a1809dee

Can this be set to hdfs folder ?

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text:
Rabbi's Notebook
Making This World A Reflection Of The World To Come Part II
Parshas Tetzaveh
Posted on February 17, 2005 (5765) By Rabbi Aron Tendler | Series: Rabbi's Notebook | Level: Beginner
Continued from last week Parshas Terumah…
Why is the Torah's account of the Mishkan so detailed, and repeated whereas other equally if not more important laws receive far less attention? Why did G-d want us to extract the 39 prohibitive laws of Shabbos (the Avos Melacha) from an analysis of what it took to create the Mishkan? Basically, we are told that on Shabbos we are forbidden to do the kinds of work that were necessary to build the Mishkan. What is the relationship between the not building of the Mishkan and Shabbos?
Parshas Titzaveh…
The culture and mood of the Mishkan was intended to approximate the mood and culture that existed in Gan Eden before Adam and Chava sinned. It was also intended to recapture the mood and culture that existed within the Jewish nation as they were camped at the foot of Mt. Sinai following Matan Torah and before the sin of the Golden Calf.
The Mishkan was a microcosm of the world as it should have been and the Kohain Gadol was a model of the human G-d intended all Jews to be and all other nations to emulate.
On Shabbos the Jews were forbidden to build the Mishkan. The 39 Avos Melachos (39 categories of forbidden-creative-work) were delineated through an analysis of what it took to build the Mishkan. Whatever those types of work were are the Melachos prohibited on Shabbos.
It stands to reason that if the Mishkan was a microcosm of G-d's originally intended world, and whatever it took to build the Mishkan is what is forbidden to do on Shabbos, then whatever it took to build the Mishkan is what it takes to build a perfect world. Therefore, the building of a perfect world should require all 39 categories of work. It also stands to reason that studying the details of the building of the Mishkan and analyzing the prohibited laws of Shabbos should reveal much of G-d's intent and purpose in creating the world.
Furthermore, Shabbos was the day G-d chose to celebrate the completion of His world. G-d completed His world in the first six days of creation. Upon its completion He saw that it was "very good" and introduced Adam and Chava into its perfection. Nothing more had to be done; everything was as it was supposed to be. There was nothing that G-d needed added and there was nothing He needed removed. Any change imposed on the world would have only marred its perfection.
Only one thing remained to be done. The human creature had to use the world G-d had created to recognize His existence and to serve Him. The human had nothing else to do.
Essentially, the world was supposed to be one long continuous Shabbos. Not in the sense of Kiddush, Challah, and the prohibition against doing the 39 Melachos, but in the sense of time devoted exclusively to recognizing His existence and serving Him. As you can see, the seventh day, G-d's designated Shabbos, our designated Shabbos, has always been what it is today – a day devoted to recognizing His existence and serving Him.
In last week's Parsha, the Torah detailed the construction of the Mishkan and its vessels. In this week's Parsha the Torah details the clothing of the Kohain Gadol and the Kohanim. The last two Parshios of Shemos, Vayakhel and Pekudei, review the details of the Mishkan and the Bigdei (clothing) Kehunah. The emphasis on the Mishkan and its details now makes perfect sense. In fact, if there was any part of the Torah that demanded review and study, the Mishkan and the Bigdei Kehunah would be that part.
The details of the Mishkan are the clearest expression of what G-d wanted from us in the form of character and performance. It presents a functioning model of perfection for the individual, the family, the community, and the world. As mentioned earlier, our purpose in this world is to recognize G-d and serve Him. To do so we must create an environment that proclaims G-dliness and devotion, purpose and value. We must adorn ourselves in humility, dignity, and royalty. We must live in sanctity, eat in sanctity, dwell in sanctity, and raise our children in sanctity. For the short time that Adam and Chava existed in Gan Eden they lived in such a rarefied environment. The Garden proclaimed G-d's presence and purpose. Their unclothed bodies were the essence of humility, dignity, and royalty. Their reality reflected sanctity in the singular goal of their living. All of it was predicated on the single understanding that they were the creations of the Divine formed in His own image and completely dependent on His benevolence. They had been given everything and they lacked for nothing. Their being and reality were the gift of a continuous Shabbos.
Yet they were created to work. They were created to work hard. They were created to work for their entire lives. The work was to raise a family and train a society. They would have to integrate the lessons of reality into their interaction with each other. They would have to convey the truth of their unique and simple existence to their children and their future generations. They would have to create a family life and a social environment that reflected G-d's presence and the devotion His presence demanded. They would have to develop a delivery system, an educational dynamic that would succeed with every child, without fail. What was that system? How could they not fail?
The secret to succeeding with every child and every student is the verse, "The words of the wise are heard in Nachas." Nachas is a uniquely Jewish word. It describes a sense of joy, contentment, pride, pleasure, serenity, excitement, feeling of success and completion. It is the look parents have on their face when their child or grandchild performs flawlessly. (The way Rabbi Oscar Z. Fasman Zt'l looked and sounded when he excitedly told of his great grandchild's first published Dvar Torah, or his attending the Bris of his first great, great, grandson.) As I said, it is a uniquely Jewish word that has no other synonym.
The verse specifically describes the educational delivery system from parent to child and teacher to student as "Nachas – The words of the wise are heard in Nachas." Most people understand the word Nachas as describing the tone and mood of the teacher as he or she delivers the information. It mandates or suggests that the methodology employed by the parent or teacher when giving his lecture should be patience and calm. The volume and tone of the lesson should be set to an acceptable, civil, and sensitive level.
On the one hand, that interpretation is certainly defensible and sensible; on the other hand, the interpretation is fundamentally flawed. The word "Nachas" means a whole lot more than patience, calm, and the right decibel level. If the verse used the word Nachas it meant all aspects of the word, not just an approximation of its true meaning. The mandate is to the teacher and parent to stand in front of his class, to sit with the child, to learn with a chavrusah (study partner), and view the student, child, and partner with joy, contentment, pride, pleasure, serenity, excitement, feeling of success and completion. It means that the Rebbi (teacher) and parent must consider their own part in the delivery of the information with joy, contentment, pride, pleasure, serenity, excitement, feeling of success and completion. A teacher who is truly proud and excited of the Torah he or she teaches, the lesson he or she has prepared, and the opportunity to impart that pride and excitement to his or her child, student, or chavrusah, is a teacher and parent who will never fail. Patience, calm, and volume are one thing, joy, contentment, pride, pleasure, serenity, excitement, feeling of success and completion is a completely different game!
Gan Eden before the sin and the Jewish encampment before the Golden Calf were places that inspired joy, contentment, pride, pleasure, serenity, excitement, feeling of success and completion. All the opportunities for success were there. No distractions, no worries, no fears, no limitations, and a single focus. Each person knew that he or she could attain their potential; all they hade to do was want it enough.
Unfortunately, humanity and the Jewish people did sin. They marred the perfection of G-d's world. They denied His benevolence and their potential. They traded joy, contentment, pride, pleasure, serenity, excitement, feeling of success and completion for falsehood and temporality.
The first time humanity failed, G-d divorced them from "Paradise" so they could experience the consequences of their actions. However, the ideal remained the same, humanities obligation remained the same. They still had to recognize G-d and devote themselves to fulfilling His will. After almost 2000 years, Avraham and Sarah graced the world with their unadulterated love and began teaching the world, by word and example how to recognize G-d and ascertain His will. Clearly, it was time for phase two of G-d's plan to be put into action.
Consider a world that had tasted the emptiness of false gods. Frustration, suffering, jealousy, destruction, hatred, fear, and discontent reigned freely. Leaders were users and morality was dictated by strength and avarice. The masses did not know better and life was the curse of malevolent gods. Into that world entered a couple who lived lives of joy, contentment, pride, pleasure, serenity, excitement, feeling of success and completion. Into that world entered a couple willing to share their understanding with any one who may wish to listen. Had the ten generations that preceded Avraham not experienced the void of falsehood, they would not have had the clear contrast that Avraham and Sarah represented. The two of them changed their world by offering their students a taste of Gan Eden, a taste of Nachas.
Their reward was to birth the nation that would continue to present a cognitive and emotional dissonance in contrast to all other beliefs and lifestyles. Their children were destined to do for their worlds what Avraham and Sarah had done for theirs. However, to do so they needed to embrace joy, contentment, pride, pleasure, serenity, excitement, feeling of success and completion. They needed to feel Nachas in themselves, and even more so, Nachas in the other nations of the world.
Had they not sinned with the Golden Calf, their existence would have approximated the abundant benevolence of Gan Eden, and they would have personally attained the level of Nachas necessary to continue the work of Avraham and Sarah. Unfortunately, their fears gave way to discontent and the Nachas that had been gifted to them in the first seven weeks of the desert and had been realized at the time of Matan Torah, "Like one being with one intent," dissipated into temporality and false gods.
Once again G-d needed to create a contrast between what should have been and what was. Once again G-d had to remove Himself from the overt workings of the universe and hide behind the embroidered curtains of the Mishkan. Inside the Mishkan the world would be as it should have been. Inside the Mishkan the visitor would be exposed to a potential otherwise thought to be beyond and impossible. Inside the Mishkan and the Bais Hamikdash G-d's presence would be felt in a way that demanded compliance, devotion, and listening. The Kohanim, and especially the Kohain Gadol, were to be living models of joy, contentment, pride, pleasure, serenity, excitement, feeling of success and completion. When they interacted with their fellow Jew, when they administered their devotional needs, the Kohanim would do so with such apparent Nachas that the sinner, petitioner, or supplicant would be uplifted by the expectation and pride. Infused with a newfound energy and enthusiasm, he would know in his heart that his failures were all his own. He would know with certainty that all limitations on his personal development and relationship with G-d were self-imposed. He would know that he too could attain Nachas. However, it was by contrast with the rest of the world that the unique culture and mood of the Mishkan was apparent and felt.
The mood and culture of the Bais Hamikdash and Mishkan was Nachas. The mood and culture of Shabbos is supposed to be Nachas. The 39 Melachos detail how to create a world in which joy, contentment, pride, pleasure, serenity, excitement, feeling of success and completion can reign supreme. However, that world demands six days of hard work to create and maintain. It was not intended to be easy; it was not intended to be simple; however, it was intended to be possible.
The work of creating the world must be completed before we can attain Nachas. The work of building the Mishkan had to be completed before the Mishkan reflected Nachas. The work of six days must be contrasted with the non-work of Shabbos to perceive and appreciate the joy, contentment, pride, pleasure, serenity, excitement, feeling of success and completion that is the mood and culture of Shabbos.
Text Copyright © 2005 by Rabbi Aron Tendler and Torah.org
The author is the Rabbi of Shaarey Zedek Congregation, Valley Village, CA, and Assistant Principal of YULA.
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