How Does A Torn Hymen Look

A very serious problem

A VERY SERIOUS PROBLEM

It is obvious that a text of legislation's main objective is to consolidate a legal system with logical thinking entrenched. We know very well that the Anglo-Saxon and Romano Germanic differ on fundamental points. This is partly because of the fact that legal provisions are most often the result of philosophical thinking, psychological, moral, cultural and even religious, country-specific. So do not be surprised duty law concepts or American English as "plea bargain, common law or equity, totally unknown in the Haitian justice system. The reason is that we're not part of the same family of law. This does not mean that a fellow Haitian can not be sued by a Canadian court or a U.S. citizen can be tried in Italy. The procedures are varied from one system to another, but the law is and remains universal. Justice does not speak a language, the language of fairness.

It is given to us to see a serious problem of translation at the level of justice in Haiti. Trials are usually held in French. Judgments are also in the language of the whites from the Hexagon ... in the name of the republic. The judge, public prosecutors, lawyers speak proudly in the dialectic of Voltaire. But we have never seen one of these gentlemen to plead or make a decision in the language of our ancestors. Shame or complex? What is certain, the poor bugger who sits on the bench of the accused does not understand the farce that is. It is there on the spot, watching his lawyer and the representative of the company to make beautiful soaring legal, ie consecrated formulas and things that are beyond him, wondering desperately what are these black devils? It is in the process of sacrifice in a patois that even understands not. The height of demagoguery, he asks questions in French through the magistrate seat in honcho, it's translated into his native language. It is a fact, Creole is not appreciated, it also discriminated against excessive by legal professionals.

We talk about land two to three thousand languages. One can not advance a specific number because it is often difficult to decide whether two "dialects" are languages or dialects. About 90% of Haitians do not speak French, so why prosecute a defendant in a language he can not even defend themselves provide replicas. It's the same thing in the Justices of Peace and Offices of Education. The judges pose questions in Creole and French transcribed the responses on the minutes of interrogation. A judge has no right to translate the declaration of an accused. It must use a legally sworn translator, expert in the field if eventually it is facing such a dilemma.

This problem is very serious to the extent that sometimes the translation of the testimony produced unexpected effects, not to be true. We know the story of the judge which, by mistake, in his translation adds a zero sum, when transcribing a deposition. We say to anyone who will listen: it is difficult for one person, it was a lawyer, well translate a statement without a mastery of language. Now we know how French is nuanced. The judge who engages in such practices is obliged to choose a French word equivalent rather than keeping the original term Creole and explain in his own way, which appears incongruous. So far, the typological classification, which consists of grouping languages with similar grammatical structures, has not yet yielded satisfactory results.

The law is not a simple matter of translating words. Of course, one can look in dictionaries Creoles to check the exact meaning of terms and obtain the equivalent but what about codes of laws that are written and edited in French? Here the problem is more acute. In truth, this approach of judges and lawyers provokes, in most cases, the guilt of the respondent. Translate to French Haitian Creole in court has the effect of giving birth to stipulations incorrect and unfortunate misinterpretations with all the consequences this may have on the parties concerned. Do not we say''betraying''translate it? If the Constitution of the Republic recognizes two official languages, cons, Creole has not yet found its place in Haitian courts where French is king ... as in colonial times.

Heidi FORTUNE
Magistrate, Magistrate
Cap-Haitien, Haiti
This

June 1, 2008 Read more ...

Remington 870mcs (modular Combat Shotgun

The election of the Grand Rabbi of France - Inventory

June 22 next will be the election of the Grand Rabbi of France.

Two contenders who have already opposed in 1994. To my left Joseph Haim Sitruk , outgoing incumbent, already 3 terms of 7 years under his belt since he assumed the office in 1987. On my right Gilles Bernheim , already a candidate in 1994 but more than decided to actively campaign with the support of several personalities of the community.

Actually, this election is more than an opposition between two rabbis. It's a completely different view of French Judaism and the Jewish community in France is at stake This post is intended as a modest contribution to illuminate a debate not always highlighted by the Community institutions or by the Jewish press (Jewish News collects the full page ads every week but caution is unbelievable on this hot topic).

The Grand Rabbi Sitruk: a review recognized

Honor to outgoing begin with the Grand Rabbi Sitruk. Charismatic figure, he must remember the way he ascended to the post in 1987. Having presented at the time against the Grand Rabbi RS.Sirat outgoing, he was already an opposition of style. The Chief Rabbi Sirat was a respected figure in the intellectual world for his knowledge of Judaism both in traditional academic one, for his positions often nuanced and subtle on various subjects. But he lacked the essential at the time: results. He lacked a big success in the field showing that he was capable of changing the things in the community and the position of Grand Rabbi of France could be anything but a simple honorific.

"Jo" Sitruk him, everything came fresh from his visits to Strasbourg as rabbi of youth, but especially in Marseille, where he literally woke up the local Jewish community. When I speak of "awakening" is a very real way it is quantified: building schools, building synagogues, study circles, multiplication of kosher restaurants and shops and renewal of identity very powerful. Of course, the time is appropriate and the Grand Rabbi Sitruk is not solely responsible, but we must recognize that it was under his leadership that the community of Marseilles took off. The idea of the major constituents of the Central Consistory in 1987 was to determine whether such a potential could be expressed on all France.

Somehow, this was the case . From 1987 to today, the synagogues were filled again, kosher restaurants have reached an unexpected and much more and more Jews have found the path of Judaism sometimes lost. What was the influence of the Grand Rabbi Sitruk in this "revival"? The organization of large events like the Yom Hatorah, talents oratories widely disseminated or his great ability to move easily in political and community have certainly been crucial elements in what might be called a success objectively the Chief Rabbinate.

must also remember the strong bond has been able to create the Grand Rabbi with some followers of the community or even outside of it. His stroke in 2001 gave rise to very strong attachment to brands that have shown clearly that the Chief Rabbi is a public figure is a benchmark (or an icon) for many Jews who could rediscover their Judaism through his activism. And of course, the character himself is very endearing language is clear, often tinged with humor, always well-placed references to the audience to which it is expressed with true sincerity, etc.. ..

An example?

In 1997, the synagogue was completely renovated Buffault for 120 years and for the occasion, the Grand Rabbi Sitruk gave a speech to the rededication of the synagogue. It should be known that the directors of Buffault (always top-of-shape on special occasions) are very very proud of their community. They consider it the finest, richest and most original in Paris. This, I tell you the case of many communities, but Buffault is very exaggerated. Rabbi Sitruk knows. And now in his speech, he said:

"My dear friends, you all know this Midrash. When God told Abraham that the people who descend from him will be as numerous as the stars in the sky, Avraham looked up at him. And then he saw the multitude of stars above him. But a star, among all, shone more than all others combined. Avraham asked
- God, what is this star among the others who shines thousand fires?
- Avraham, this star is a star called Buffault and shine for over 120 years within your people and inform her beauty! "

Believe it or not, but all administrators have taken a big happy smile and certainly believed firmly that God had really said that to Avraham Avinu. Demagoguery? Certainly in part. The fact is that the message has hit home. The unique relationship of the Grand Rabbi Sitruk has indeed always possible to have very good relations with its constituents (rabbis, presidents of communities) in the heart of always having to give them the Kavod (from honor) and attention. Kavod deserved or not is something else, say that the electoral base is solid.

problematic aspects

It should not overshadow some of the more unrest and largely ignored the different mandates of the Grand Rabbi Sitruk.

First, its distance from formal institutions and in particular the one that elects and gives him the status of Grand Rabbi of France: the Consistory. Institution may be dated and out of breath, but the Rabbi has never really helped during his tenure.

One example among others: the Chief Rabbi Neuilly lives in France. He first attended the consistory of Neuilly community, but after a few years, rising one "custom", more in keeping with its halachic and ideological views. At the limit, why not if this structure had been built in the Consistory to solidify it in a city extremely promising in terms of community development.

Except that the Alef Centre since it was from him that this is an institution completely independent of any historical community structure. However, it is a success after the synagogue and study center, has emerged Collela a (place of study for married men), a seminar for women, a kindergarten and a primary school, a body holiday (Alef Entertainment), etc., etc. ...

Conducted a masterfully by Rabbi Ariel Gay, son of Rabbi Sitruk, the Centre is objectively a great success in West Paris. But how to understand, while the center was mounted over the name and status of Rabbi Sitruk and the money flowed from the fact of his presence, that the body remains outside the official employer of Rabbi Sitruk, c that is to say, the Central Consistory? If only the teaching staff came from the Rabbinical School, a body directly attached to the Consistory, one could understand the limit. But this is not the case.

To take a metaphor entrepreneurial, I doubt that Renault-Nissan Carlos Ghosn very much like to go to a gauge to help Volkswagen to increase its sales. It may be objected that the situations are not comparable because the key is the well-being of the community? It would be wrong to think so: the money that went to Alef has not gone away and the time that Rabbi Sitruk Alef past, he has not spent for development of communities of the Consistory. The Consistory is an outdated model? He had to try and fight for change from within rather than creating a separatist model has major implications on the direction of the community.

The other criticism that is sometimes misused to Rabbi Sitruk, is his "fundamentalism" or "communalism". It is more complex than that. It is completely silly or absurd to criticize his "fundamentalism" to a rabbi who encourages his flock to get close to the Torah or perform the mitzvot. Yet this echo we hear from some quarters who regret the time the French Israelism was combined with a respect that part even more detached from the main practices of Judaism.
However, it is possible to criticize the Rabbi Sitruk, is his vision of French Judaism. or rather absence of vision of Judaism itself French. Direct consequence of globalization and technological advances, communication between France and Israel has never been so simple and easy. It is also true for the religious and halakhic. Rabbi Sitruk genuine admiration for the world of Bnei Brak Lithuanian and a tendency to regard it as an absolute in terms of Jewish life. Hence its consistent references to the masters of Bnei Brak for wide variety of situations and without taking into account the specificity of Jewish life in France. This was extremely perverse effects on the development of the Jewish community in France:
- The return of Jews to religious practice was done on a "Haredi" Lithuanian considered THE model back to Judaism
- Unlike the U.S. or Israel, the emergence of a modern-orthodox current was blocked . There is no disciple in France of Rav Soloveitchik or JD from Yeshiva University, that is to say, a stream which combines the study of texts, the rigorous practice of mitzvot, the opening science and secular culture and a life in tune with current issues of City
- In reaction, and in the absence of this movement, media and grown increasingly interested in Judaism, its culture and his education turned to liberal or conservative communities (Masorti), conducive to a test synthesis with the western world today but partial or complete break with the Halakha, however, essential to a base authentic Jewish life.

Which, for a rabbi who advocates the respect of tradition is a clear failure , especially as it is from these people culturally rich that can spring a real enriching Jewish thought, talking to a French Jew of the XXI century, which energizes the spiritual state of a community.
There is now more of Levinas, Andre Neher Manitou or that can stimulate debate and offer both a way of thinking of the XXI century Judaism integrated in a changing world, respect for mitzvot, and the study of texts in their most enlightening.

This aspect of "Haredisation" is visible and Rav Sitruk not hiding to follow this model. Yet some of its decisions which might be poorly received by French audiences are rarely made public in order to retain sympathy capital available to the Chief Rabbi.

One example among many: in many French communities, two specific prayers are recited at the office Saturday morning. One to bless the State of Israel. One for the IDF soldiers. Their writing is a direct reference to the State of Israel (Medinat Israel), the quasi-messianic existence of that state (Reshit Tsmihat Geoulatenou: the beginning of our deliverance), military Israel Defense as a military state (SVAT Haguana LeIsrael) etc ... In short, these texts recognized by the Chief Rabbinate of Israel and particularly by the religious Zionist movement that francophones familiar through the works of Manitou or website Cheela.

As a disciple of the masters of Bnei Brak, the Grand Rabbi Sitruk not read these texts . Indeed, they provide an important theological importance to the State of Israel, what the Haredim have always refused, although always sitting in the Knesset (which they see as a trustee of a building ...). Understanding that this situation is untenable for the Jews of France because of their strong attachment to Israel, Rabbi Sitruk wrote a special text, which can include the land of Israel, its people and those who risk their lives to protect Jews living in Israel, but without direct reference to the state nor the IDF. Text it has of course taken the precaution to validate the decision Haredi Israelis. Yet, to my knowledge, Rabbi Sitruk was not widely disseminated its text. He did not specifically fought for his beliefs. He may have had reason to write a new text. But it is not a workhorse, so it goes to the root of the spiritual significance of the State of Israel.
Maybe it just proves that man is a political end.

Another problematic element: how the Grand Rabbi Sitruk gave a spiritual vision of the major issues that the Jewish world is facing? What is his personal analysis of major texts of the tradition? His weekly classes, always lively, interesting and varied do not demonstrate a personal vision . These are essentially aggregates existing comments without position and without personal Hidouch (novelty in interpretation) major.

When you look at the publications of the Grand Rabbi of France during his 21 years, in addition to the prefaces and collective works, there are two books ("go" and "Nothing beats Life ) which are essentially very attractive returns and provide valuable information about the life of Rabbi Sitruk, but with little work on the text. However, it seems that Grand Rabbi of France is also someone who can disseminate and explain how much the Jewish tradition Rabbinic and is able to speak to a Jew living in France in 2008. And to do about a work of research and personal analysis.

Finally, if you focus on the campaign itself, that which is currently the Chief Rabbi Sitruk is rather strange. When you walk on his campaign website, it is striking to note that:
- the case for re-election is primarily focused on the past ("I have done so much for this community"), on the sentimental ("I love you too much to leave you") and very little about a specific program
- the visuals used in the clipboard sometimes leave perplexed. In one of them, we see the Chief Rabbi surrounded by many children with the slogan "The Torah to your children." If one takes the trouble to look more closely, we realize several things. First, that the photo was taken at the Centre Alef. Certainly, there's no way out. After that said children are really just .... Boys. Would this mean that girls have no right to the Torah? In any case, we do not see in the picture. Finally, we do not understand what the Rabbi wants to do for youth. He placed his last term under the sign of youth. A Apart from the development of the school's Center Alef, what has he done for her? What has he done for example the most important French Jewish youth movement which he himself is drawn and to whom he owes so much (including his wife), I appointed the EEIF? Answer: Apart from a recorded message for the 80th anniversary in 2003, absolutely nothing.
- What is this mysterious "Day of Unity" held June 15 at the Zenith? Should we think, as we hear from some supporters of the Grand Rabbi, that the mere fact that Gilles Bernheim comes to the election is a potential risk of division Jewish community?
short, we are puzzled, even disappointed to see that Rabbi Sitruk's campaign is not a campaign project, but rather a demand for a plebiscite based on the true commitment of the community towards its primary spiritual leader . Would it be so certain of winning for not deigning to enter the arena of debate? Answer June 22

The Grand Rabbi Bernheim: a challenger

Meanwhile, his current rival, the Grand Rabbi Bernheim deploys resources hitherto unknown to present his project in regular pubs ActuJ, slick website, call to support community personalities, etc. ...
His program, rather detailed, as criticism is recessed from the action of the Grand Rabbi Sitruk past 21 years:
- Do not create an institution outside of the Central Consistory ( pseudo-hidden reference to the Centre Alef)
- The direct reference to the State of Israel (Rabbi Sitruk's pubs do not mention that "communities of Israel" and not the state)
- The desire to be much more attentive to the sensitivities of Judaism
- An action for Jewish youth (reference the lack of initiatives to Rav Sitruk youth movements)
- A real action around the Holocaust and teaching (the positions of Rav Sitruk sometimes equated with the Holocaust in a form of divine punishment)
- Etc, etc. ...
short, the Grand Rabbi Bernheim willingly opted for a campaign of challenger, detailing his agenda, his desires, covering a maximum of issues affecting the Jewish community today. This is indispensable because he left with multiple disabilities.

First, his knowledge of the network of community and the Presidents of the rabbis (who remember the key voters in the election) is much less refined than those of Rav Sitruk. Many are indebted to him and may be reluctant to "betray" a candidate who plays a lot on the emotional fiber in his campaign.

Then, positioning community. Popular CSP + for its opening to the great problems of the city (discussed in particular in his book A Rabbi in the city ), for his teaching often deep but always based on the key texts of the tradition (Talmud, but also commentators Hasidic Tzadok as Rabbi Hacohen of Lublin, in his beautiful book concern for others), the Grand Rabbi Bernheim has no close connections with the Haredi community in Israel and is rarely referred to the teachers considered the Great of our generation (Guedolei Hador): Eliashiv Rav, Rav Auerbach, Rabbi Ovadia Yosef, etc ... Despite a personal respect
the strict Halacha, the Grand Rabbi Bernheim is not considered a master of Halakha, the rabbinic body can be complicated. Let us be clear, I do not think there's any major differences between the Rav and Rav Sitruk Bernheim (like it sounds worse, evidence of a different positioning) on their proficiency the halakha. But Rabbi Sitruk has always shown signs of deep attachment to the great halachic decision (albeit for Rabbi Ovadia Yosef, this is not so clear). Gilles Bernheim is less clear. Hence his insistence that and I think sincere in his desire to mark the Halakha "strict" is also his territory. More

a new and particularly interesting is his willingness to leave the responsibility for halakhic Jews to France. This is a fundamental point. There are of course universal Halachot. Yom Kippur fasting obviously applies to all Jews of the world regardless of the context. But some decisions relate to a context and a particular time. The Jews of France must rely on a decision that takes into account the specific situation of Jews in France. The Halacha has always acted like that. Only recently with the development of new technologies it is possible to take France to cash a decision by a decision of Bnei Brak. Some other examples:
- do we have the right to attend public school without a kippa?
- can we accept women in the boards of national and regional presbyteries?
- who can we accept as witnesses at weddings celebrated at the synagogue?
- Are there specific Halachot apply to homosexuals?
- etc, etc ... Of course
a Beth Din exists in France. But it must be more visible and that its decisions are widely disseminated. This is apparently the will of the candidate Bernheim.

Another of his disability is due to the action in comparison with the Grand Rabbi Sitruk. Some voted for Sarkozy in 2007 primarily because they considered him a professional and above all because it is certain that he would act. The Grand Rabbi Sitruk defeated Chief Rabbi Sirat because he was crowned by his consequent action in Marseille. And he has since proved that the action was a quality that had not left: organization of Yom Hathor, multiple trips and relationships, creation and development of learning centers, etc ... In short, he acts.
In the case of Rabbi Bernheim is much less clear. The verb is much deeper and appreciated, as it is difficult to identify precisely what made the Grand Rabbi Bernheim in his current role as Director of Torah and Company of the Consistory, as Chief Rabbi of Victory. Publications certainly very interesting indeed fundamental to articulate a vision. But what's real? Is attendance increased Victory? Does the proposed activities are in full development? Maybe there are things that are treated in private but you can not connect?
In any case, hangs over the candidacy of Rabbi Bernheim this important question on his ability to make and to decline all operationally relevant strategic strengths of his campaign.

To finish this very long post already, do not ignore the question of the longevity of the position. 21 years in the same position, is not it too? Are we really able to renew itself in the same office after 21 years of activity? The Grand Rabbi Sitruk himself seems to say no: the program is minimalist and rather based on slogans and the main argument for its continuation is the unbreakable link would be created between him and the community.

But this community is not doing well. It is highly polarized, still prey to assimilation, the Jewish education in Jewish schools is very much room for improvement (to put it mildly) and the adequacy of a authentic Jewish tradition with the Western world of the XXI century with full transformation is not yet done, the proof is the low level of intellectual elites of the Jewish country. These topics where the positions of Gilles Bernheim is perhaps sharper than those of Joseph Sitruk.

The election of 22 June will not give any keys to answer these questions, but it will be a real choice between two very different visions of the future of the French Jewish community.

There's still plenty to say about this election. By June 22, perhaps more tickets on this subject ... but only if the passionate crowd. Is this the case?

Rabbi Ovadia Yosef

Explain Why Water Moved Into The Respirometer

Who Rav Ovadia Yosef is really? (I)

is today perhaps the most controversial figure, the most revered but also the most hated Jew in the world today.

But you love him or hate him, mistake would be to caricature and retain only limits its interventions on the Holocaust or, on the other hand, does not perceive the sometimes very halachic decisions of some controversy.

Rabbi Ovadia Yosef is better than that because in fact it is an extraordinary figure in the Jewish world today. Which is already the subject of several biographies, Further analysis and critical works about his perception of the Halakha. And in addition has a significant place in the political arena rather chaotic country.

Professor Marc Shapiro, an expert on the Orthodox community, has produced an excellent critical review of recent books published about Rabbi Ovadia Yosef.

He called his article "MiYosef ad Yosef Yosef Lo Kam ke" (From Joseph to Joseph, there was none like Joseph).

little explanation text. This phrase refers to another famous phrase, present at the tomb of the famous Maimonides : "Moshe MiMoché ad Moshe Kam lo ke "(From Moses (our master) to Moses (Maimonides) there was none like Moses). Praise incredible that creates an almost direct link between Moses to whom God has given tables Maimonides and the law that revolutionized Judaism, for that matter with his work of Halakha (the Mishneh Torah) with the Guide for the Perplexed, dear to the Jewish intellectuals in Paris.

The title of Mark Shapiro recounts an identical link between Rabbi Yosef Karo and Rabbi Ovadia Yosef . Who knows the impact of Rabbi Yosef Karo in the Jewish world with the release of its Shulhan Arukh can appreciate the boldness of comparison. The Shulhan Arukh has indeed caused a rupture in the way the epistemological been masters of the tradition approach to Jewish law. It was neither more nor less than to compile and adjudicate halachic decisions of the greatest masters of the Middle Ages to produce the "ultimate code of laws," one that would end the countless discussions on practical behavior of the Jewish people and this, the entire perimeter Legislature: festivals, kashrut, commercial laws, prayers, marriage, contracts, etc. ...

We'll come back. But the idea This post is to understand how Rabbi Ovadia Yosef is a person of considerable importance for the Jewish world today.

The renaissance of the Sephardic pride

For a long time in Israel, the establishment was composed of Ashkenazi real founders of the country. It is of course true perspective secular (socialist from Russia and Poland) but also true in the religious camp where the most important rabbinical authorities of the country have long been derived from Ashkenazi world: the Rav Kook The Hazon Ish , then Rav Shakh , the famous director of the Yeshiva Poniowitz.

As outlined in a previous post , many young Sephardi world (mainly North Africa) were caught in Ashkenazi yeshivot, have adopted their methods of study and sometimes customs. This has not prevented discrimination that learners Sephardic, even the brightest are not necessarily the largest study in yeshivot, a Sephardic Haredi world can not marry a woman Ashkenazi (unless it is blind, deaf and poor), etc. etc. ... This fact is well described in this article by Rabbi Elie Kling.

A bit paternalistic so (even racist), the Ashkenazi great leaders have always considered it was not yet the time came when a Sephardi could gain access to leadership positions within the religious world. It also follows a sentence of Rav Shakh unfortunate that the Shas party decided not to stay under the thumb of leaders Ashkenazi and take off independently in the political landscape.

This is primarily thanks to Rabbi Ovadia Yosef. Born in Iraq, a poor family and not specifically recognized, Rabbi Ovadia Yosef had no external signs to imagine a career rabbinical large in Israel: Sephardic without Yikhouss (membership in a prestigious line), and modest.

arrived at the age of 4 years in Israel, yet he was invited at the age of 22 years in Egypt to head of the rabbinical court in Cairo. In 1968 he was appointed Chief Rabbi of Tel Aviv to finally be elected Sephardi Chief Rabbi of Israel (Rishon Lezion: the primacy of Zion) in 1973.

halakhic Supremacy, a guarantee of legitimacy undisputed

What therefore distinguishes Rabbi Ovadia of his contemporaries? It has a major advantage: he is a genius of the Halakha. According to all observers and experts, his mastery of halakhic texts is absolutely unmatched, even by the greatest masters of the twentieth century Ashkenazi. However, the halakhic legitimacy is absolutely essential for anyone who wants to have an influence on the Jewish world. If any community rabbi explains that it is possible to use one machine for washing alternately with milk and meat, may be quickly deal with lax, or a liberal joker.

When Rabbi Ovadia Yosef that it sets such a decision, the impact is enormous. First, it has a practical impact on the lives of hundreds of thousands of people. Then, it is very complicated, given the aura has Rabbi Yosef on halakha, to support the opposite view.

If the subject of the dish washing machine leaves you cold (it should not), then one must remember that Rav Ovadia was responsible for several "Psak Din (halachic decisions) who had a huge impact in Israel:

- is in major part because of him that immigrants Ethiopian Jews were considered a halakhic perspective. Without reasoned and based its decision, there might be no Ethiopians in Israel today.

- Rav Ovadia Yosef has ever struggled to solve the problem of women Agounot during the Yom Kippur War. Agounot these women are the soldiers who disappeared during the war that had no means of legally divorced and then remarry. Even today, on this thorny subject, Rabbi Ovadia Yosef is certainly the ultimate decision which we address the most problematic cases.

We will develop a ticket specifically on the innovative, even revolutionary in some aspects of the vision of Rabbi Ovadia Yosef halakhic.

Autonomy in Israel's Sephardi world

But we must first understand how its influence has reached a level such that a person as sensible Ami Bouganim could tell me one day with conviction that the only person now capable of actually solving the Israeli-Palestinian conflict was called Ovadia Yosef.

It has been said for a long time, the Sephardic religious following the decisions taken by the great master of Lithuanian yeshivot, including politically by voting Agudat for Israel (or Degel Hathor), the large ultra-Orthodox party. But in the mid 80's, Rabbi Shakh, encourages Sefaradim Rabbi Ovadia Yosef and to create a party specifically Sephardic: Shas. The idea was to broaden the electoral base for controlling a Orthodox electorate sometimes even suspicious vis-a-vis the Ashkenazi world. The maneuver succeeded beyond all expectations. In addition to receiving the votes of the ultra-Orthodox Sephardic Shas managed the feat of attracting the votes of Moroccan traditionalists or even very religious, many more. Shas is a major force in Israeli politics and Rav Ovadia Yosef, after several postponements, finally broke with Rav Shakh to become the undisputed leader of this movement.

Sephardic pride was restored, what does not fail to mention the slogan of Shas: "lehahazir Ateret leyoshna" restore glory to his crown.

From the moment Shas took its independence, resentment of the Ashkenazi world was extremely violent. Overnight, the name of Rav Ovadia Yosef no longer appeared in newspapers ultra-Orthodox Ashkenazi. Worse, only his name was mentioned, Ovadia, without all the titles and marks of respect that are multiples in these publications to the major of the Torah. Treatment unimaginable for a master's rank Ovadia Yosef.

Marc Shapiro remembers that when he read these attacks in the Haredi press , this has been the effect of a mosquito trying to attack an elephant. The comparison is apt: these attacks have absolutely nothing to discredit Rabbi, on the contrary, they gave it additional prestige: the one who finally dares to stand in front of the Ashkenazi hegemony. Rav Ovadia Yosef as has also criticized so constructed Ashkenazi society: in the introductions to volumes 1 and 3 of his masterpiece (Yabi Omer), Ovadia Yosef challenges the education system Ashkenazi because of its high valence theory which does not focus on the study of Aharonim (post-decision Shulhan Aruch) and practical halakha. He did not hesitate to diminish the role played by the Hazon Ish in recent times. The Chazon Ish! The founder of the city of Bnei Brak, Rabbi Ben-Gurion in whom moved to negotiate what the status, authority icontestable world Ashkenazi in Israel after the war! An icon!

And now Rabbi Ovadia Yosef permits himself to challenge his designation of "Moreh Hora ", an expert in halakha, under the pretext that the Chazon Ish had never had a collective responsibility. Storm in Israel that the two biographies (not apologetic be remembered as written by journalists) structures have obviously remembered.

Although Naturally, the political field, Rabbi Ovadia Yosef is known for his moderate stance on the Israeli-Palestinian conflict. Or rather for its "psak Din" to explain that to the territories were allowed to reach a genuine peace. It was not only friends, this time on the side of religious Zionists, however a large majority following its other decisions halakhic. But against all odds, he has broken some barriers by entering voluntarily into a Labour government which included the Meretz party secular anti-religious. Or refusing to participate in the government of Ariel Sharon. Or by displaying its proximity and even his friendship with Shimon Peres.

short, without going into the halakhic system that holds many surprises and gems, it appears that Rabbi Ovadia Yosef is a true leader in the sense that he managed to inspire people and to collect much beyond its family.

Its proximity to the masses is an important factor in its success. Marc Shapiro recalled having attended one of his lectures Motsaé of Shabbat with great pleasure: this mixture of Torah, anecdotes and humor has a real impact on ordinary people. You may say that the rabbis who joke and get along well with people are legion. Certainly, none of the major academic Ovadia Yosef, perhaps the biggest decision since Shulhan Arukh.

In the Western world, Ovadia Yosef is best known for his "gaffes" or his utterances as when he called Yossi Sarid (a leader of the Meretz party) "Aman" or "Satan." Mark Shapiro seems to put these differences on the overheated atmosphere of these conferences on Saturday evening and the close proximity of Rav Ovadia Yosef with the masses in these statements. For him, these little phrases are passed to the dustbin of history, just as it was now forgotten "noise and smell" of Jacques Chirac in order to retain its stature as a statesman ...

Rabbi Ovadia Yosef has profoundly transformed the sociology of the State of Israel, has a very important and political power has effected a revolution in the halakhic world that we will address in a future post.

It's why we must keep in mind to better understand the action of Rabbi Ovadia Yosef. And beyond, better understand the evolution of world Jewish Diaspora and Israel.

What Is A Nud Alarm System

Jews and the Halacha photo

Having spent Pesach in a castle which had an abundant library, I stumbled upon a wonderful "coffee table book" The 100 photos century by Marie-Monique Robin.

Pictures most famous and most striking of the century, reproduced, commented and analyzed. And most often by recalling how the photo was taken and in what context.

the middle of the twentieth century, photography was a supreme discipline. Television had not yet made a breakthrough home but journalism needed to illustrate his point. Photography alone had the capacity to do so, especially during this historic event that is unparalleled World War II.

And what does it tell the turning pages of this book? That Jews have played a key role in the development of photography.

First, through the creation of Magnum, the agency made by photographers for photographers, particularly in order to retain copyright.
well known in France as it is one of the founders of Henri Cartier-Bresson. But unless we know the less known non- Robert Capa is actually a Hungarian Jew born in Budapest as Endre Friedmann name. Legendary photographer for her photos of the English Civil War or the landing at Omaha Beach, Capa was also a founder of the Magnum agency.

But for all the real "brain" of the agency, was another of the founders: David Seymour .
Obviously not her real name: born in 1911, David Szymin, Shim said, is a Polish Jew whose parents were murdered by the Nazis. While Capa was the showcase outside the agency, Shim was the main organizer, the man who managed the shadow the extraordinary development of Magnum. He unfortunately died in 1956, killed by the Egyptians during the Suez war.


Photos victorious

Many other photographers Jews have marked this period, but the funniest story is that two of the most important photographs of the Second World War have been taken by Jews.

These two photos, they are the ones who spend the Allied victory over the enemies of the Axis.

The first is that representing the American victory over Japan after the Battle of Iwo Jima Clint Eastwood recently shot a movie.

Contrary to what has been said, this photo was not "organized." Joe Rosenthal, the author of the photo, had more chances than others and knew how to find the right time at right place. One in which finally, after a fierce battle that left an indelible mark among soldiers who participated, the American flag would fly for the first time on Japanese territory.

The other photo is obviously one that is the Soviet flag over the ruins of the Reichstag in Berlin defeated.


This picture, however, had been prepared long. Three flags had been made for the occasion with tablecloths and soldiers of the photo had been shipped by Yevgeny Kaldhei , the author of the picture (a Ukrainian Jew) to obtain a snapshot speaking of victory. After several attempts, it finally happened this photo on the offices of the agency TASS for worldwide distribution .... after editing!
For indeed, one of the soldiers present on the screen had a watch on each wrist, which suggests that the looting was de rigueur in the Red Army and Bolshevik propaganda as it was not terrible. So exit the watches with Photoshop and then Here is the main photo showing the defeat of Nazi Germany made by a Jew, a symbol ...

Khaldhéi Rosenthal and met and chatted amiably in this strange coincidence. I found it funny enough for you to share it. Like what, even in "good books" you can learn things!

Chinese Youth Drinking Statistics

JOURNAL OF THE MAGISTRATE

JOURNAL OF MAGISTRATE

We have mentioned, there Not long ago, our reasons for concern when opening the judicial year 2007-2008. This concern was unfortunately justified. Six months later, the situation has only worsened. The reform laws are not enforced, the presidency is not inclined to commission the judges at the end of term, the Supreme Council of the Judiciary is at an impasse and, as an adjustment of salary, it comes sampling on the monthly pittance we give to judges and allowing them to barely survive ... for the salvation of the nation. Do not get me wrong! This measure will not solve an iota of problem. Frankly, the President has no economic adviser. The solution lies elsewhere! When you spend useless and with the excess state revenues, it is called a waste ... and this valve must be closed.

Justice is in crisis despite continuing determination to succeed among judges, civil and human rights partners in the international community. On the other hand, the high cost of living and slowing the economy let alone a recession, not saving judicial actors, and this leads to an unfortunate trend goes against the efforts already made. Responsible for this tragedy has a name: political power.

We never saw politicians as idiots in the history of Haiti. They have so misused taxpayer money they are now forced to resort to solutions with no future that can lead the country into a degeneration whose consequences will be incalculable. It is far from sundries tolerated if one takes account of malfeasance that have shaken some state institutions, in particular, the Chamber of Deputies. Worse, not prosecuted cons these honorable corrupt. The government reveals its weakness. And when the state shows signs of failure, the entire social pact is threatened.

In Haiti, the judge loses his imperium. The rejection of the judiciary has always been a watchword for Haitian politicians with little concern to give the country a strong and independent justice. In truth, there are attitudes that can only do great harm to the Judiciary. Not that we were building great hopes on the central government but we thought, for once, he would change the destiny of a system in search of a renewal. Unfortunately, justice is, again, a victim of discriminatory behavior and without appeal. The fact the government does not take account of the reform laws, despite their ratification and publication in the Official Journal, is an intolerable insult to all the magistrates of the republic. Having principles is good, apply them, is better.

was yesterday, we seem to be that we take our pen to write our first text. We tried, week after week, to echo the most important points related to the malfunctioning of the judiciary. Since then, a year has passed! Today Again, the nature of things puts us under an obligation to continue the fight. Despite the discouraging notes from some lawyers and colleagues of the Temple, we feel the essential need, based on the observation, to re-charge. If it is not possible in these difficult and uncertain times, to make predictions for justice, we may be permitted, however, express the wish to see political tensions subside.

If we were not a Judge ... we certainly would not be a politician. We would be an animal, a small animal. We would be a bug ... But not only that, we would be a fly: one that stings.


Heidi FORTUNE
Magistrate, Magistrate
Cap-Haitien, Haiti
This

May 1, 2008 Read more ...