Thursday, December 28, 2017

what is time in Jewish sources?

I recently started reviewing mesechta  Berachos and am stuck trying to understand how time is understood, it seems all mankind is synchronized to the same internal atomic clock.


also time is something which is part of Creation but it seems assumed that the time of Earth and Heaven are the same

the major secular discussion is Heidigger History of Concept of TIme

Time

From Wikipedia, the free encyclopedia

The flow of sand in an hourglass can be used to measure the passage of time. It also concretely represents the present as being between the pastand the future.
Time is the indefinite continued progress of existence and events that occur in apparently irreversible succession from the past through the present to the future.[1][2][3] Time is a component quantity of various measurements used to sequence events, to compare the duration of events or the intervals between them, and to quantify rates of change of quantities in material reality or in the conscious experience.[4][5][6][7] Time is often referred to as a fourth dimension, along with three spatial dimensions.[8]
Time has long been an important subject of study in religion, philosophy, and science, but defining it in a manner applicable to all fields without circularityhas consistently eluded scholars.[2][6][7][9][10][11] Nevertheless, diverse fields such as business, industry, sports, the sciences, and the performing arts all incorporate some notion of time into their respective measuring systems.[12][13][14]
Two contrasting viewpoints on time divide prominent philosophers. One view is that time is part of the fundamental structure of the universe—a dimensionindependent of events, in which events occur in sequenceIsaac Newtonsubscribed to this realist view, and hence it is sometimes referred to as Newtonian time.[15][16] The opposing view is that time does not refer to any kind of "container" that events and objects "move through", nor to any entity that "flows", but that it is instead part of a fundamental intellectual structure (together with space and number) within which humans sequence and compare events. This second view, in the tradition of Gottfried Leibniz[17] and Immanuel Kant,[18][19] holds that time is neither an event nor a thing, and thus is not itself measurable nor can it be travelled.


Linear and cyclical time

Ancient cultures such as IncanMayanHopi, and other Native American Tribes - plus the BabyloniansAncient GreeksHinduismBuddhismJainism, and others - have a concept of a wheel of time: they regard time as cyclical and quantic,[clarification needed] consisting of repeating ages that happen to every being of the Universe between birth and extinction.[citation needed]
In general, the Islamic and Judeo-Christian world-view regards time as linear[51] and directional,[52]beginning with the act of creation by God. The traditional Christian view sees time ending, teleologically,[53] with the eschatological end of the present order of things, the "end time".
In the Old Testament book Ecclesiastes, traditionally ascribed to Solomon (970–928 BC), time (as the Hebrew word עידן, זמן `iddan(age, as in "Ice age") zĕman(time) is often translated) was traditionally regarded[by whom?] as a medium for the passage of predestined events.[citation needed](Another word, زمان" זמן" zamān, meant time fit for an event, and is used as the modern ArabicPersian, and Hebrew equivalent to the English word "time".)

Time in Greek mythology

The Greek language denotes two distinct principles, Chronos and Kairos. The former refers to numeric, or chronological, time. The latter, literally "the right or opportune moment", relates specifically to metaphysical or Divine time. In theology, Kairos is qualitative, as opposed to quantitative.[citation needed]
In Greek mythology, Chronos (Ancient Greek: Χρόνος) is identified as the Personification of Time. His name in Greek means "time" and is alternatively spelled Chronus (Latin spelling) or Khronos. Chronos is usually portrayed as an old, wise man with a long, gray beard, such as "Father Time". Some English words whose etymological root is khronos/chronos include chronologychronometerchronicanachronismsynchronise, and chronicle.

Time in Kabbalah

According to Kabbalists, "time" is a paradox[54] and an illusion.[55] Both the future and the past are recognised to be combined and simultaneously present.

Philosophy

Two distinct viewpoints on time divide many prominent philosophers. One view is that time is part of the fundamental structure of the universe, a dimension in which events occur in sequenceSir Isaac Newton subscribed to this realist view, and hence it is sometimes referred to as Newtonian time.[16] An opposing view is that time does not refer to any kind of actually existing dimension that events and objects "move through", nor to any entity that "flows", but that it is instead an intellectual concept (together with space and number) that enables humans to sequence and compare events.[56] This second view, in the tradition of Gottfried Leibniz[17] and Immanuel Kant,[18][19] holds that space and time "do not exist in and of themselves, but ... are the product of the way we represent things", because we can know objects only as they appear to us.
Furthermore, it may be that there is a subjective component to time, but whether or not time itself is "felt", as a sensation, or is a judgment, is a matter of debate.[2][6][7][57][58]
The Vedas, the earliest texts on Indian philosophy and Hindu philosophy dating back to the late 2nd millennium BC, describe ancient Hindu cosmology, in which the universe goes through repeated cycles of creation, destruction and rebirth, with each cycle lasting 4,320 million years.[59] Ancient Greek philosophers, including Parmenides and Heraclitus, wrote essays on the nature of time.[60] Plato, in the Timaeus, identified time with the period of motion of the heavenly bodies. Aristotle, in Book IV of his Physica defined time as 'number of movement in respect of the before and after'.[61]
In Book 11 of his ConfessionsSt. Augustine of Hippo ruminates on the nature of time, asking, "What then is time? If no one asks me, I know: if I wish to explain it to one that asketh, I know not." He begins to define time by what it is not rather than what it is,[62] an approach similar to that taken in other negative definitions. However, Augustine ends up calling time a "distention" of the mind (Confessions 11.26) by which we simultaneously grasp the past in memory, the present by attention, and the future by expectation.
In contrast to ancient Greek philosophers who believed that the universe had an infinite past with no beginning, medieval philosophers and theologians developed the concept of the universe having a finite past with a beginning. This view is shared by Abrahamic faiths as they believe time started by creation, therefore the only thing being infinite is God and everything else, including time, is finite.
Isaac Newton believed in absolute space and absolute time; Leibniz believed that time and space are relational.[63] The differences between Leibniz's and Newton's interpretations came to a head in the famous Leibniz–Clarke correspondence.
Time is not an empirical concept. For neither co-existence nor succession would be perceived by us, if the representation of time did not exist as a foundation a priori. Without this presupposition we could not represent to ourselves that things exist together at one and the same time, or at different times, that is, contemporaneously, or in succession.
Immanuel KantCritique of Pure Reason (1781), trans. Vasilis Politis (London: Dent., 1991), p.54.
Immanuel Kant, in the Critique of Pure Reason, described time as an a priori intuition that allows us (together with the other a priori intuition, space) to comprehend sense experience.[64] With Kant, neither space nor time are conceived as substances, but rather both are elements of a systematic mental framework that necessarily structures the experiences of any rational agent, or observing subject. Kant thought of time as a fundamental part of an abstract conceptual framework, together with space and number, within which we sequence events, quantify their duration, and compare the motions of objects. In this view, time does not refer to any kind of entity that "flows," that objects "move through," or that is a "container" for events. Spatial measurements are used to quantify the extent of and distances between objects, and temporal measurements are used to quantify the durations of and between events. Time was designated by Kant as the purest possible schema of a pure concept or category.
Henri Bergson believed that time was neither a real homogeneous medium nor a mental construct, but possesses what he referred to as Duration. Duration, in Bergson's view, was creativity and memory as an essential component of reality.[65]
According to Martin Heidegger we do not exist inside time, we are time. Hence, the relationship to the past is a present awareness of having been, which allows the past to exist in the present. The relationship to the future is the state of anticipating a potential possibility, task, or engagement. It is related to the human propensity for caring and being concerned, which causes "being ahead of oneself" when thinking of a pending occurrence. Therefore, this concern for a potential occurrence also allows the future to exist in the present. The present becomes an experience, which is qualitative instead of quantitative. Heidegger seems to think this is the way that a linear relationship with time, or temporal existence, is broken or transcended.[66] We are not stuck in sequential time. We are able to remember the past and project into the future—we have a kind of random access to our representation of temporal existence; we can, in our thoughts, step out of (ecstasis) sequential time.[67]

Time as "unreal"

In 5th century BC GreeceAntiphon the Sophist, in a fragment preserved from his chief work On Truth, held that: "Time is not a reality (hypostasis), but a concept (noêma) or a measure (metron)." Parmenides went further, maintaining that time, motion, and change were illusions, leading to the paradoxes of his follower Zeno.[68] Time as an illusion is also a common theme in Buddhist thought.[69][70]
J. M. E. McTaggart's 1908 The Unreality of Time argues that, since every event has the characteristic of being both present and not present (i.e., future or past), that time is a self-contradictory idea (see also The flow of time).
These arguments often center on what it means for something to be unreal. Modern physicists generally believe that time is as real as space—though others, such as Julian Barbour in his book The End of Time, argue that quantum equations of the universe take their true form when expressed in the timeless realm containing every possible now or momentary configuration of the universe, called 'platonia' by Barbour.[71]
A modern philosophical theory called presentism views the past and the future as human-mind interpretations of movement instead of real parts of time (or "dimensions") which coexist with the present. This theory rejects the existence of all direct interaction with the past or the future, holding only the present as tangible. This is one of the philosophical arguments against time travel. This contrasts with eternalism (all time: present, past and future, is real) and the growing block theory(the present and the past are real, but the future is not).

Physical definition

Until Einstein's reinterpretation of the physical concepts associated with time and space, time was considered to be the same everywhere in the universe, with all observers measuring the same time interval for any event.[72] Non-relativistic classical mechanics is based on this Newtonian idea of time.
Einstein, in his special theory of relativity,[73] postulated the constancy and finiteness of the speed of light for all observers. He showed that this postulate, together with a reasonable definition for what it means for two events to be simultaneous, requires that distances appear compressed and time intervals appear lengthened for events associated with objects in motion relative to an inertial observer.
The theory of special relativity finds a convenient formulation in Minkowski spacetime, a mathematical structure that combines three dimensions of space with a single dimension of time. In this formalism, distances in space can be measured by how long light takes to travel that distance, e.g., a light-year is a measure of distance, and a meter is now defined in terms of how far light travels in a certain amount of time. Two events in Minkowski spacetime are separated by an invariant interval, which can be either space-likelight-like, or time-like. Events that have a time-like separation cannot be simultaneous in any frame of reference, there must be a temporal component (and possibly a spatial one) to their separation. Events that have a space-like separation will be simultaneous in some frame of reference, and there is no frame of reference in which they do not have a spatial separation. Different observers may calculate different distances and different time intervals between two events, but the invariant interval between the events is independent of the observer (and his or her velocity).

Classical mechanics

In non-relativistic classical mechanics, Newton's concept of "relative, apparent, and common time" can be used in the formulation of a prescription for the synchronization of clocks. Events seen by two different observers in motion relative to each other produce a mathematical concept of time that works sufficiently well for describing the everyday phenomena of most people's experience. In the late nineteenth century, physicists encountered problems with the classical understanding of time, in connection with the behavior of electricity and magnetism. Einstein resolved these problems by invoking a method of synchronizing clocks using the constant, finite speed of light as the maximum signal velocity. This led directly to the result that observers in motion relative to one another measure different elapsed times for the same event.
Two-dimensional space depicted in three-dimensional spacetime. The past and future light cones are absolute, the "present" is a relative concept different for observers in relative motion.

Spacetime

Time has historically been closely related with space, the two together merging into spacetime in Einstein's special relativity and general relativity. According to these theories, the concept of time depends on the spatial reference frame of the observer, and the human perception as well as the measurement by instruments such as clocks are different for observers in relative motion. For example, if a spaceship carrying a clock flies through space at (very nearly) the speed of light, its crew does not notice a change in the speed of time on board their vessel because everything traveling at the same speed slows down at the same rate (including the clock, the crew's thought processes, and the functions of their bodies). However, to a stationary observer watching the spaceship fly by, the spaceship appears flattened in the direction it is traveling and the clock on board the spaceship appears to move very slowly.
On the other hand, the crew on board the spaceship also perceives the observer as slowed down and flattened along the spaceship's direction of travel, because both are moving at very nearly the speed of light relative to each other. Because the outside universe appears flattened to the spaceship, the crew perceives themselves as quickly traveling between regions of space that (to the stationary observer) are many light years apart. This is reconciled by the fact that the crew's perception of time is different from the stationary observer's; what seems like seconds to the crew might be hundreds of years to the stationary observer. In either case, however, causality remains unchanged: the past is the set of events that can send light signals to an entity and the future is the set of events to which an entity can send light signals.[74][75][76]

Time dilation

Relativity of simultaneity: Event B is simultaneous with A in the green reference frame, but it occurred before in the blue frame, and occurs later in the red frame.
Einstein showed in his thought experiments that people travelling at different speeds, while agreeing on cause and effect, measure different time separations between events, and can even observe different chronological orderings between non-causally related events. Though these effects are typically minute in the human experience, the effect becomes much more pronounced for objects moving at speeds approaching the speed of light. Subatomic particles exist for a well known average fraction of a second in a lab relatively at rest, but when travelling close to the speed of light they are measured to travel farther and exist for much longer than when at rest. According to the special theory of relativity, in the high-speed particle's frame of reference, it exists, on the average, for a standard amount of time known as its mean lifetime, and the distance it travels in that time is zero, because its velocity is zero. Relative to a frame of reference at rest, time seems to "slow down" for the particle. Relative to the high-speed particle, distances seem to shorten. Einstein showed how both temporal and spatial dimensions can be altered (or "warped") by high-speed motion.
Einstein (The Meaning of Relativity): "Two events taking place at the points A and B of a system K are simultaneous if they appear at the same instant when observed from the middle point, M, of the interval AB. Time is then defined as the ensemble of the indications of similar clocks, at rest relative to K, which register the same simultaneously."
Einstein wrote in his book, Relativity, that simultaneity is also relative, i.e., two events that appear simultaneous to an observer in a particular inertial reference frame need not be judged as simultaneous by a second observer in a different inertial frame of reference.

Relativistic time versus Newtonian time

Views of spacetime along the world line of a rapidly accelerating observer in a relativistic universe. The events ("dots") that pass the two diagonal lines in the bottom half of the image (the past light cone of the observer in the origin) are the events visible to the observer.
The animations visualise the different treatments of time in the Newtonian and the relativistic descriptions. At the heart of these differences are the Galilean and Lorentz transformations applicable in the Newtonian and relativistic theories, respectively.
In the figures, the vertical direction indicates time. The horizontal direction indicates distance (only one spatial dimension is taken into account), and the thick dashed curve is the spacetime trajectory ("world line") of the observer. The small dots indicate specific (past and future) events in spacetime.
The slope of the world line (deviation from being vertical) gives the relative velocity to the observer. Note how in both pictures the view of spacetime changes when the observer accelerates.
In the Newtonian description these changes are such that time is absolute:[77] the movements of the observer do not influence whether an event occurs in the 'now' (i.e., whether an event passes the horizontal line through the observer).
However, in the relativistic description the observability of events is absolute: the movements of the observer do not influence whether an event passes the "light cone" of the observer. Notice that with the change from a Newtonian to a relativistic description, the concept of absolute time is no longer applicable: events move up-and-down in the figure depending on the acceleration of the observer.

Arrow of time

Time appears to have a direction—the past lies behind, fixed and immutable, while the future lies ahead and is not necessarily fixed. Yet for the most part the laws of physics do not specify an arrow of time, and allow any process to proceed both forward and in reverse. This is generally a consequence of time being modelled by a parameter in the system being analysed, where there is no "proper time": the direction of the arrow of time is sometimes arbitrary. Examples of this include the cosmological arrow of time, which points away from the Big BangCPT symmetry, and the radiative arrow of time, caused by light only travelling forwards in time (see light cone). In particle physics, the violation of CP symmetryimplies that there should be a small counterbalancing time asymmetry to preserve CPT symmetry as stated above. The standard description of measurement in quantum mechanics is also time asymmetric (see Measurement in quantum mechanics). The second law of thermodynamics states that entropy must increase over time (see Entropy). This can be in either direction - Brian Greene theorizes that, according to the equations, the change in entropy occurs symmetrically whether going forward or backward in time. So entropy tends to increase in either direction, and our current low-entropy universe is a statistical aberration, in the similar manner as tossing a coin often enough that eventually heads will result ten times in a row. However, this theory is not supported empirically in local experiment.[78]

Quantized time

Time quantization is a hypothetical concept. In the modern established physical theories (the Standard Model of Particles and Interactions and General Relativity) time is not quantized.
Planck time (~ 5.4 × 10−44 seconds) is the unit of time in the system of natural units known as Planck units. Current established physical theories are believed to fail at this time scale, and many physicists expect that the Planck time might be the smallest unit of time that could ever be measured, even in principle. Tentative physical theories that describe this time scale exist; see for instance loop quantum gravity.

Time travel

Time travel is the concept of moving backwards or forwards to different points in time, in a manner analogous to moving through space, and different from the normal "flow" of time to an earthbound observer. In this view, all points in time (including future times) "persist" in some way. Time travel has been a plot device in fiction since the 19th century. Travelling backwards in time has never been verified, presents many theoretical problems, and may be an impossibility.[79] Any technological device, whether fictional or hypothetical, that is used to achieve time travel is known as a time machine.
A central problem with time travel to the past is the violation of causality; should an effect precede its cause, it would give rise to the possibility of a temporal paradox. Some interpretations of time travel resolve this by accepting the possibility of travel between branch pointsparallel realities, or universes.
Another solution to the problem of causality-based temporal paradoxes is that such paradoxes cannot arise simply because they have not arisen. As illustrated in numerous works of fiction, free will either ceases to exist in the past or the outcomes of such decisions are predetermined. As such, it would not be possible to enact the grandfather paradoxbecause it is a historical fact that your grandfather was not killed before his child (your parent) was conceived. This view doesn't simply hold that history is an unchangeable constant, but that any change made by a hypothetical future time traveller would already have happened in his or her past, resulting in the reality that the traveller moves from. More elaboration on this view can be found in the Novikov self-consistency principle.

Time perception

Philosopher and psychologist William James
The specious present refers to the time duration wherein one's perceptions are considered to be in the present. The experienced present is said to be ‘specious’ in that, unlike the objective present, it is an interval and not a durationless instant. The term specious present was first introduced by the psychologist E.R. Clay, and later developed by William James.[80]





















berah

‏ Leading haredi rabbi meets special needs yeshiva students Rabbi Gershon Edelstein welcomes adolescents studying in special needs yeshiva.

Wednesday, December 27, 2017

The first psychotherapist (Vayigash, Covenant & Conversation 5778)




The phrase “Jewish thinker” may mean two very different things. It may mean a thinker who just happens to be Jewish by birth or descent — a Jewish physicist, for example — or it may refer to someone who has contributed specifically to Jewish thought: like Judah Halevi or Maimonides.
The interesting question is: is there a third kind of Jewish thinker, one who contributes to the universe of knowledge, but does so in a recognizably Jewish way? The answer to this is never straightforward, yet we instinctively feel that there is such a thing. To give an analogy: there is often something recognizably Jewish about a certain kind of humor. Ruth Wisse has interesting things to say about it in her book, No Joke.[1] So does Peter Berger in his Redeeming Laughter.[2]Humor is universal, but it speaks in different accents in different cultures.
I believe that something similar applies to psychoanalysis and psychotherapy. So many of the early practitioners of psychoanalysis, with the marked exception of Jung, were Jewish that it became known in Nazi Germany as the “Jewish science.” I have argued — though my views on this have been challenged — to the contrary, that by taking the Greek myth of Oedipus as one of his key models, Freud developed a tragic view of the human condition that is more Hellenistic than Jewish.[3

Amshinover Rebbe - aveira lishma todayrKaminetsy defense?!

http://forum.otzar.org/download/file.php?id=40551

he starts out that their is נבואה לעקור דבר מן התורה today. by the tzadik feeling that it's the right thing to do even if it's asour. and the amshinov doesn't agree that it's נבואה. it's just that he is אנוס. and also בא מן הדרך פטור מתפילה.
then morgenstern asked about the famous מי שילוח על זמרי and he explanes that since he felt he needed to do it he was supposed to do even that it's asour. and the amshinov says that it's not muter just their is no issue of kanus if he did it for that reason 

and then the amshinov adds 






בביקור אצל הגה"צ רבי יצחק מאיר מארגנשטערן שליט"א
לרגל אירוסי בנו עם בת כ"ק אדמו"ר מקאזמיר שליט"א
ערב שבת בהעלותך ט"ו סיון תשע"ג
א[ כשנכנס אדמו"ר שליט"א כיבדו הגה"צ הרי"ם
שליט"א לשבת על כסא מכובד, ונמנע אדמו"ר שליט"א
ונטל כסא פשוט ואמר אדמו"ר שליט"א "ס'איז גוט,
ס'איז גוט", ]זה טוב, זה טוב[, וכששוב הפציר, חזר אמר
אדמו"ר שליט"א "ס'איז גוט, ס'איז גוט", והתיישב על
הכסא הפשוט.

Tuesday, December 26, 2017

כשמרן הגראי"ל העניק לילד את סידורו הישן

bhol



כשמרן הגראי"ל העניק לילד את סידורו הישן

כשרבי שלום בער סורוצקין ביקש ממרן הגראי"ל שטיינמן את סידורו הישן עבור נגיד המוכן לתרום רבע מליון דולר עבור הכוללים, הגיב הגראי"ל בחריפות "למה הוא צריך את הסידור שלי?! - זה עבודה זרה!" • אלא ששבוע לאחמ"כ העניק הגראי"ל את סידורו תמורת סידור אחר, ליהודי שחפץ בו עבור ילדו

Thursday, December 21, 2017

After #MeToo, some congregations weigh changing their tune on Shlomo Carlebach

times of israel


Every day brings a new revelation. For the first time, in a massive, communal movement, hundreds of victims of sexual abuse are finding their voices to accuse perpetrators, even when the abuse happened decades ago. Formerly infallible icons have been falling like dominoes, and abuse previously written off as “just the way things are” is now being reexamined in a completely different light. The dramatic events of the past two months are also forcing the Jewish community to examine its own icons, including Rabbi Shlomo Carlebach. Every day brings a new revelation. For the first time, in a massive, communal movement, hundreds of victims of sexual abuse are finding their voices to accuse perpetrators, even when the abuse happened decades ago. Formerly infallible icons have been falling like dominoes, and abuse previously written off as “just the way things are” is now being reexamined in a completely different light. The dramatic events of the past two months are also forcing the Jewish community to examine its own icons, including Rabbi Shlomo Carlebach. In the 23 years since his death, at least eight women have publicly accused the “rock star rabbi,” who inspired millions with his dramatically different and inclusive Jewish music, of sexual misconduct in the 1960s and ’70s. One researcher said he had spoken to 15 different women claiming to be victims.

Monday, December 18, 2017

The invisibility of the handicapped

Their wait for service was unusually long, and later, as she used the wheelchair more and more, she understood why. In the chair she became invisible. In the chair she turned radioactive. People looked over her, around her, through her. They withdrew. It was the craziest thing. She had the same keen mind, the same quick wit. But most new acquaintances didn’t notice, because most no longer bothered to.
She told me all of this recently not in anger but in bafflement. Could I explain why her infirmity and her age — she’s 82 — erase her? She has her own theories. Maybe strangers worry that she’ll need something from them. Maybe they see in her their worst fears about their own futures.
Probably they extrapolate from her physical diminishment. “They think I’m mentally incapacitated,” she said. “I’m sure of that. I’d stake my life on it.”

Tuesday, December 12, 2017

BORUCH DAYAN HA’EMMES: THE GADOL HADOR, MARAN HAGAON HARAV SHTEINMAN ZATZAL [UPDATED 11:11AM IL]

yeshiva world news


arutz7

Read: Tzavaas Maran Shteinman ZT”L, In Hebrew And In English

https://www.youtube.com/watch?v=GGjvkHonBn8





Hundreds of thousands expected at Rabbi Shteinman's funeral

Funeral procession to depart at 12 pm from the rabbi's home in Bnei Brak.



Hundreds of thousands of Jews are expected to attend the funeral of Rabbi Aharon Leib Shteinman, one of the foremost decisors of Jewish law in the Lithuanian haredi community, who passed away this morning.

The funeral procession will leave Rabbi Shteinman's home on 5 Chazon Ish Street in Bnei Brak on its way to the Ponevezh cemetery, where he will be buried next to his wife.

Rabbi Shteinman requested in his will that the funeral procession end within six hours of his death.

Many Haredi educational institutions from all over the country, from the Lithuanian and Hasidic communities, canceled the school day and instructed their students to attend the funeral.
Israel Police is preparing to secure the funeral. Police announced that starting at 10 am, the entry of vehicles in both directions leading to Bnei Brak from the following roads will be regulated and limited: Route 4 from the Ra'anana Junction to Mishmar Hashiva; Route 1 from the Ben Shemen Interchange towards Kibbutz Galuyot; Route 5 from the Kesem interchange towards Morasha Junction; Route 20 from the Glilot interchange towards Dov Hoz interchange; the entirety of Route 471 in both directions.

It was also clarified that private vehicles would not be allowed to arrive at the funeral. "The public is asked to make

Monday, December 11, 2017

Sexual Harassment Training Doesn’t Work. But Some Things Do.

ny times



Many people are familiar with typical corporate sexual harassment training: clicking through a PowerPoint, checking a box that you read the employee handbook or attending a mandatory seminar at which someone lectures about harassment while attendees glance at their phones.
At best, research has found, that type of training succeeds in teaching people basic information, like the definition of harassment and how to report violations. At worst, it can make them uncomfortable, prompting defensive jokes, or reinforce gender stereotypes, potentially making harassment worse. Either way, it usually fails to address the root problem: preventing sexual harassment from happening in the first place.
That’s because much of the training exists for a different reason altogether. Two 1998 Supreme Court cases determined that for a company to avoid liability in a sexual harassment case, it had to show that it had trained employees on its anti-harassment policies.


But while training protects companies from lawsuits, it can also backfire by reinforcing gender stereotypes, at least in the short term, according toresearch by Justine Tinkler, a sociologist at the University of Georgia. That’s because it tends to portray men as powerful and sexually insatiable and women as vulnerable. Her research has shown this effect no matter how minimal the training. “It puts women in a difficult position in terms of feeling confident and empowered in the workplace,” she said.
Other research found that training that described people in a legal context, as harassers or victims, led those being trained to reject it as a waste of time because they didn’t think the labels applied to them, known as an “identity threat reaction,” said Shannon Rawski, a professor of business at the University of Wisconsin, Oshkosh. Training was least effective with people who equated masculinity with power. “In other words, the men who were probably more likely to be harassers were the ones who were least likely to benefit,” said Eden King, a psychologist at Rice University.


Training is essential but not enough, researchers say. To actually prevent harassment, companies need to create a culture in which women are treated as equals and employees treat one another with respect.

Thursday, December 7, 2017

I Use a Wheelchair. And Yes, I’m Your Doctor.

ny times



When I was in the third year of my medical residency, I was asked to evaluate a new state-of-the-art, fully accessible exam table that would be used in doctors’ offices to better provide care for patients with mobility-related disabilities. The table could go as low as 18 inches off the ground to enable easier transfers for wheelchair users and had extra rails and grips to provide support for patients with impaired balance.
I was to assess this equipment as a “user expert.” Although the table was designed to accommodate patients with disabilities, I rolled up to it to evaluate it from the perspective of a physician. “Do you want my opinion as a patient, or as a doctor?” I asked the surprised representatives from the medical equipment company.
I have been a wheelchair user since

Tuesday, December 5, 2017

\.hidabroot

https://www.hidabroot.org/video/210823

r berland

https://youtu.be/0q5yhNjiP-s

trump and sex abuse moore





ny times


Subject: Soros Army in Alabama to Register Convicted Felons to Vote Against Roy Moore

We need to talk about an injustice

Monday, December 4, 2017

Kidnapper and threatened murderer in forced GET Case punished with 36 months jail

http://www.bhol.co.il/127039/-%D7%97%D7%95%D7%93%D7%A9%D7%99-%D7%9E%D7%90%D7%A1%D7%A8-%D7%9C%D7%A2%D7%A1%D7%A7%D7%9F-%D7%A9%D7%AA%D7%9B%D7%A0%D7%9F-%D7%97%D7%98%D7%99%D7%A4%D7%94-%D7%95%D7%A8%D7%A6%D7%97.html


העסקן החרדי אהרן גולדברג, נשפט ל-36 חודשי מאסר, לאחר שהואשם בתכנון חטיפה ורצח של אדם • הוא הואשם בתכנון חטיפה לצורך כפיית נתינת גט. בנוסף, בשיחות בינו לבין חבריו שהיו שותפים איתו בתכנון החטיפה, אף התבטאו כי "יש להרוג את סרבן הגט"

Sunday, December 3, 2017

Recognition of Jerusalem to replace US Embassy move?

US official tells Arutz Sheva recognition of Jerusalem as capital would partially fulfill US President Trump's promise to move US Embassy.


ar4tz 7

Psychiatrists Warn About Trump’s Mental State

ny T




I  am the editor of “The Dangerous Case of Donald Trump: 27 Psychiatrists and Mental Health Experts Assess a President.” We represent a much larger number of concerned mental health professionals who have come forward to warn against the president’s psychological instability and the dangers it poses. We now number in the thousands.
We are currently witnessing more than his usual state of instability — in fact, a pattern of decompensation: increasing loss of touch with reality, marked signs of volatility and unpredictable behavior, and an attraction to violence as a means of coping. These characteristics place our country and the world at extreme risk of danger.

‘Frustrated’ Trump pressed for Jerusalem announcement — report

President surprised aides this week when he pushed back against calls to once again sign waiver putting off embassy move, Washington Post reports

Tuesday, November 21, 2017

dr shulem Psychology

https://player.fm/series/series-1283166/baruch-shulem

sexual buse

times of israel




This week, the International Day for the Elimination of Violence against Women will be marked in Israel — as in other parts of the globe — in the midst of a massive outpouring of testimonies of widespread sexual harassment. The local version of the #MeToo phenomenon (#GamAni) that is sweeping the country has enabled many to expose incidents of abuse — and even outright violence — which they have kept pent up for years. They, like their counterparts elsewhere, have had the courage to expose offenders, detail violations, name names and seek justice. They have been met with a mixture of astonishment, empathy, identification, disbelief, derision and even contempt. All too often, the victims have been transformed into aggressors, denounced for everything from fueling women’s resistance to the dissemination of dangerous lies.

Sunday, November 19, 2017

Ever met a kid without a wish list? I have



Last year I ran for fifth grade student representative at my school. I made a few promises. If you vote for me, we’ll stock the bathrooms with softer toilet paper, rather than the stuff we get now. We’ll have more parties on Purim and definitely more sufganiyot on Chanukah. Fresh, sweet lemonade on hot days. More free time at recess. More treats! All these things seemed to me to be owed us. Rightfully ours. And as student rep, I would make sure it happened.

Our Love Affair With Digital Is Over

But real books, records and brick and mortar stores will take us back with open arms.


 A decade ago I bought my first smartphone, a clunky little BlackBerry 8830 that came in a sleek black leather sheath. I loved that phone. I loved the way it effortlessly slid in and out of its case, loved the soft purr it emitted when an email came in, loved the silent whoosh
 of its trackball as I played Brick Breaker on the subway and the feel of its baby keys clicking under my fat thumbs. It was the world in my hands, and when I had to turn it off, I felt anxious and alone.
 Like most relationships we plunge into with hearts aflutter, our love affair with digital technology promised us the world: more friends, money and democracy! Free music, news and same-day shipping of paper towels! A laugh a minute, and a constant party at our fingertips.

 Many of us bought into the fantasy that digital made everything better. We surrendered to this idea, and mistook our dependence for romance, until it was too late.

 Today, when my phone is on, I feel anxious and count down the hours to when I am able to turn it off and truly relax. The love affair I once enjoyed with digital technology is over — and I know I’m not alone
 Ten years after the iPhone first swept us off our feet, the growing mistrust of computers in both our personal lives and the greater society we live in is inescapable. This publishing season is flush with books raising alarms about digital technology’s pernicious effects on our lives: what smartphones are doing to our children; how Facebook and Twitter are eroding our democratic institutions; and the economic effects of tech monopolies.

 A recent Pew Research Center survey noted that more than 70 percent of Americans were worried about automation’s impact on jobs, while just 21 percent of respondents to a Quartz survey said they trust Facebook with their personal information. Nearly half of millennials worry about the negative effects of social media on their mental and physical health, according to the American Psychiatric Association.

 So what now? As much as we might fantasize about it, we probably won’t delete our social media accounts and toss our phones in the nearest body of water. What we can do is to restore some sense of balance over our relationship with digital technology, and the best way to do that is with analog: the ying to digital’s yang.

 Thankfully, the analog world is still here, and not only is it surviving but, in many cases, it is thriving. Sales of old-fashioned print books are up for the third year in a row, according to the Association of American Publishers, while ebook sales have been declining. Independent bookstores have been steadily expanding for several years. Vinyl records have witnessed a decade-long boom in popularity (more than 200,000 newly pressed records are sold each week in the United States), while sales of instant-film cameras, paper notebooks, board games and Broadway tickets are all growing again.

 This surprising reversal of fortune for these apparently “obsolete” analog technologies is too often written off as nostalgia for a predigital time. But younger consumers who never owned a turntable and have few memories of life before the internet drive most of the current interest in analog, and often include those who work in Silicon Valley’s most powerful companies.

 Analog, although more cumbersome and costly than its digital equivalents, provides a richness of experience that is unparalleled with anything delivered through a screen. People are buying books because a book engages nearly all of their senses, from the smell of the paper and glue to the sight of the cover design and weight of the pages read, the sound of those sheets turning, and even the subtle taste of the ink on your fingertips. A book can be bought and sold, given and received, and displayed on a shelf for anyone to see. It can start conversations and cultivate romances.

 The limits of analog, which were once seen as a disadvantage, are increasingly one of the benefits people are turning to as a counterweight to the easy manipulation of digital. Though a page of paper is limited by its physical size and the permanence of the ink that marks it, there is a powerful efficiency in that simplicity. The person holding the pen above that notebook page is free to write, doodle or scribble her idea however she wishes between those borders, without the restrictions or distractions imposed by software.

 In a world of endless email chains, group chats, pop-up messages or endlessly tweaked documents and images, the walled garden of analog saves both time and inspires creativity. Web designers at Google have been required to use pen and paper as a first step when brainstorming new projects for the past several years, because it leads to better ideas than those begun on a screen.

 In contrast with the virtual “communities” we have built online, analog actually contributes to the real places where we live. I have become friendly with Ian Cheung, the appropriately opinionated owner of June Records, up the street from my home in Toronto. I benefit not only from the tax revenues that June Records contributes as a local business (paving the roads, paying my daughter’s teachers) but also from living nearby. Like the hardware store, Italian grocer and butcher on the same block, the brick and mortar presence of June adds to my neighborhood’s sense of place (i.e., a place with a killer selection of Cannonball Adderley and local indie albums) and gives me a feeling of belonging. I also have no doubts that, unlike Twitter, Ian would immediately kick out any Nazi or raving misogynist who started ranting inside his store.

 Analog excels particularly well at encouraging human interaction, which is crucial to our physical and mental well-being. The dynamic of a teacher working in a classroom full of students has not only proven resilient, but has outperformed digital learning experiments time and again. Digital may be extremely efficient in transferring pure information, but learning happens best when we build upon the relationships between students, teachers and their peers.

 We do not face a simple choice of digital or analog. That is the false logic of the binary code that computers are programmed with, which ignores the complexity of life in the real world. Instead, we are faced with a decision of how to strike the right balance between the two. If we keep that in mind, we are taking the first step toward a healthy relationship with all technology, and, most important, one another.

 David Sax is the author of “The Revenge of Analog: Real Things and Why They Matter.”

ny times

If you want a sense of where Poland could be heading, look no further than the events last Saturday in Warsaw. Tens of thousands of people — many of them young men with crew cuts, but some parents with children, too — flocked to the Polish capital to celebrate Independence Day in a march organized in part by two neo-fascist organizations. They waved white and red Polish flags, they brandished burning torches, and they wore “white power” symbols. They carried banners declaring, “Death to enemies of the homeland,” and screamed, “Sieg Heil!” and “Ku Klux Klan!” The official slogan of the march was “We want God” — words from an old hymn that President Trump quoted during his speech in Warsaw in July. A dozen incredibly courageous women showed up to protest the march. After mixing with the marchers, they unraveled a long strip of cloth emblazoned with “Stop Fascism.” They were immediately attacked. Their banner was ripped apart. Marchers pushed some of the women to the ground and kicked others. Were these women exaggerating in calling the march fascist? Or are we in fact witnessing a resurgence of fascism in Poland? To steal a phrase: I believe the women. Continue reading the main story Race/Related Louisiana Man Freed After 45 Years as Conviction is Tossed Out NOV 17 Jay-Z: The Criminal Justice System Stalks Black People Like Meek Mill NOV 17 Ferdie Pacheco, ‘Fight Doctor’ for Muhammad Ali, Dies at 89 NOV 16 Review: ‘Mudbound’ Is a Racial Epic Tuned to Black Lives, and White Guilt NOV 16 East Ramapo School Elections Violate Voting Rights, Suit Claims NOV 16 See More » Though the Polish president, Andrzej Duda, condemned the march, saying Poland has no place for “sick nationalism,” the interior minister, Mariusz Blaszczak, called it “a beautiful sight.” He added: “We are proud that so many Poles have decided to take part in a celebration connected to the Independence Day holiday.” Given what transpired, this sounds shocking. But for those of us who follow Polish politics, the minister’s take didn’t come as a surprise.

Deputy foreign minister to speak at Chabad instead, laments 'silencing of Israeli democracy,' after students raise hackles over her hard-right views

Saturday, November 18, 2017

Poles Cry for ‘Pure Blood’ Again

ny times



If you want a sense of where Poland could be heading, look no further than the events last Saturday in Warsaw.
Tens of thousands of people — many of them young men with crew cuts, but some parents with children, too — flocked to the Polish capital to celebrate Independence Day in a march organized in part by two neo-fascist organizations. They waved white and red Polish flags, they brandished burning torches, and they wore “white power” symbols. They carried banners declaring, “Death to enemies of the homeland,” and screamed, “Sieg Heil!” and “Ku Klux Klan!”
The official slogan of the march was “We want God” — words from an old hymn that President Trump quoted during his speech in Warsaw in July.
A dozen incredibly courageous women showed up to protest the march. After mixing with the marchers, they unraveled a long strip of cloth emblazoned with “Stop Fascism.” They were immediately attacked. Their banner was ripped apart. Marchers pushed some of the women to the ground and kicked others.
Were these women exaggerating in calling the march fascist? Or are we in fact witnessing a resurgence of fascism in Poland? To steal a phrase: I believe the women.
Continue reading the main story
Though the Polish president, Andrzej Duda, condemned the march, saying Poland has no place for “sick nationalism,” the interior minister, Mariusz Blaszczak, called it “a beautiful sight.” He added: “We are proud that so many Poles have decided to take part in a celebration connected to the Independence Day holiday.”
Given what transpired, this sounds shocking. But for those of us who follow Polish politics, the minister’s take didn’t come as a surprise.

The trial of the doctors from hell

https://www.heyoya.com/social/showComment?commentId=191064&pageId=169931



Nazi atrocities remembered.

Franken Case Sets Off Debate Over Line Between Abuse and a Mistake

ny timres



A day after the latest in a dizzying series of sexual assault revelations enveloped Senator Al Franken and rattled the Capitol, politicians and comedians were left trying to assess the line between predatory behavior and an inexcusable mistake, as calls mounted for him to resign.
Mr. Franken, Democrat of Minnesota and a veteran of both comedy and politics — two industries under increased scrutiny for fostering cultures where sexual abuse is pervasive — was targeted by Republicans, including President Trump, who has himself been accused by multiple women of sexual harassment and assault. Republicans are grappling with their own senatorial scandal, as Roy S. Moore pursues a Senate seat amid accusations of assaulting teenage girls.
But that did not diminish their zeal as they called on Mr. Franken to step down.
On Twitter, Mr. Trump publicly hinted at a pattern of assault, and the political fallout continued as two Minnesota candidates for governor, both Democrats, called on Mr. Franken to resign. The conservative writer and activist L. Brent Bozell III said Mr. Franken had been “caught red-handed conducting lewd and unacceptable behavior,” adding, “there is a pervert in the United States Senate.”
By Friday evening, Mr. Franken had canceled a coming appearance at a book fair in Miami.
But while there was no widespread public showing of support for Mr. Franken, a number of his allies, including three former “Saturday Night Live” colleagues and 10 former aides, all women, said that they did not believe his behavior fit a pattern or was in the same realm of misconduct as other high-profile men accused of sexual abuse in the entertainment industry, including the comedian Louis C. K. and the producer Harvey Weinstein.
“I’m just so upset about this atmosphere and good people being dragged into it,” said Jane Curtin, a member of the original cast of “Saturday Night Live” with Mr. Franken from 1975 to 1980 who has been close with him since. “It’s just like the red menace. You don’t know who’s going to be next.”
Continue reading the main story
Ms. Curtin said that in a comedy setting where women were at times not valued or dismissed because of their gender, Mr. Franken was a powerful ally who viewed female writers and comedians as his equal. But she was also among several who said they were disappointed by Mr. Franken’s conduct and were struggling with the episode, which happened during his comedy career.
“I was surprised,” Ms. Curtin said. “If he did that, that’s really stupid, but I have never seen him in a situation where he has been sexually aggressive with anybody.”
Others, including the woman who said he forcibly kissed her during a 2006 U.S.O. tour of the Middle East, grappled with his expressions of remorse. The woman, Leeann Tweeden, read an apology from the senator during a Friday appearance on the “The View.”
In another appearance, on ABC’s “Good Morning America,” Ms. Tweeden, a radio newscaster, said she had not told her story for political gain, and that his fate was up to the people of Minnesota to decide. She said she wanted women to feel more comfortable to share their experiences.
“Because if he did this to somebody else, or if anybody else has stayed silent, or anybody else has been the victim of any kind of abuse, maybe they can speak out and feel like they can come forward in real time and not wait a decade or longer,” she said.
As Washington wrestled with how to categorize Mr. Franken’s behavior, which was accompanied by a photo that showed him appearing to grope Ms. Tweeden as she slept on a military plane, even some ardent defenders of women’s rights said the senator’s offense was not so grievous as to require his resignation.