The practice[ edit ] In Orthodox Jewish circles, dating is limited to the search for a marriage partner. Both sides usually the singles themselves, parents, close relatives or friends of the persons involved make inquiries about the prospective partner, e. Some engage in it as a profession and charge a fee for their services. Usually a professional matchmaker is called a shadchan , but anyone who makes a shidduch is considered the shadchan for it. The number of dates prior to announcing an engagement may vary by community. In some, the dating continues several months. In stricter communities, the couple may decide a few days after originally meeting with each other. Also the age when shidduchim start may vary by community. In frum circles, especially among Hassidim , eighteen is the age when shidduchim start and shadchanim take notice. Those who support marriage by shidduch believe that it complies with traditional Judaism ‘s outlook on Tzeniut , modest behaviour in relations between men and women,   and prevents promiscuity.
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The Brief Newsletter Sign Up Now Davis is quite rare, a matchmaker who does things the artisanal way, setting up singles through dinner parties, not apps or algorithms. She started hosting at least one Shabbat dinner a month in Davis got access to mentors, donors and business classes to put her vision in place. Labe Eden, a committee member at PresenTense who has attended a few Shabbatness dinners, says he was struck by Davis and her idea from the get go. He explains it as a more wholesome experience than dating at a bar.
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In most strict, Haredi or Ultra Orthodox communities, Jewish online dating services or Jewish singles chat sites are frowned down upon. The Jewish dating customs in these communities are spelled out very clearly, and young singles use shadchanim, or matchmakers to find a mate.
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However, in their concern for their immediate, families may become overprotective and intrusive when the individual begins to emerge.
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I mentioned that I myself had come to very similar conclusions some time before, and he asked when that had happened. I told him it had been in , and I think he found my answer quite surprising. I got the sense that date was decades earlier than would have been given by almost anyone else he knew. My own perceptions of the Middle East conflict drastically shifted during Fall , and they have subsequently changed only to a far smaller extent.
As some might remember, that period marked the first Israeli invasion of Lebanon, and culminated in the notorious Sabra-Shatila Massacre during which hundreds or even thousands of Palestinians were slaughtered in their refugee camps. But although those events were certainly major factors in my ideological realignment, the crucial trigger was actually a certain letter to the editor published around that same time. A few years earlier, I had discovered The London Economist, as it was then called, and it had quickly become my favorite publication , which I religiously devoured cover-to-cover every week.
And as I read the various articles about the Middle East conflict in that publication, or others such as the New York Times, the journalists occasionally included quotes from some particularly fanatic and irrational Israeli Communist named Israel Shahak, whose views seemed totally at odds with those of everyone else, and who was consequently treated as a fringe figure. In Israel Defense Minister Ariel Sharon launched his massive invasion of Lebanon using the pretext of the wounding of an Israeli diplomat in Europe at the hands of a Palestinian attacker, and the extreme nature of his action was widely condemned in the media outlets I read at the time.
From what I recall from that time, he made several entirely false assurances to top Reagan officials about his invasion plans, such that they afterward called him the worst sort of liar, and he ended up besieging the Lebanese capital of Beirut even though he had originally promised to limit his assault to a mere border incursion. The Israeli siege of the PLO-controlled areas of Beirut lasted some time, and negotiations eventually resulted in the departure of the Palestinian fighters to some other Arab country.
Shortly afterward, the Israelis declared that they were moving into West Beirut in order to better assure the safety of the Palestinian women and children left behind and protect them from any retribution at the hands of their Christian Falangist enemies. And around that same time, I noticed a long letter in The Economist by Shahak which seemed to me the final proof of his insanity.
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With the advent of Valentine’s Day, the United States Greeting Card Association estimates that roughly 1, , , greeting cards filled with declarations of love are sent worldwide — and that number doesn’t include the flowers, chocolates, jewelry and gifts that have become part of the rituals of this day on the calendar dedicated to expressing the emotion that Shakespeare called “the language of the soul.
Yet academics aren’t the only ones who have recognized the dubious historical basis of this connection. Vatican II, the landmark set of reforms adopted by the Catholic Church in , removed Valentine’s Day from the Catholic church’s calendar, asserting that “though the memorial of St. Valentine is ancient… apart from his name nothing is known… except that he was buried on the Via Flaminia on 14 February.
A day in which to acknowledge the power of love to make us fully human. When I am asked as a rabbi if I think it’s a good idea for Jews to celebrate Valentines Day, my standard answer is, “Yes, we should celebrate love… every day of the year. Love, for at least one of the major Talmudic Sages, represents the ultimate mitzvah. The Power of Love Love of Self And yet, the way Valentine’s Day is observed around the world leaves out one person worthy of love who is almost universally ignored. Granted, it is a fantastically beautiful thing to acknowledge love for another.
The first necessary step to loving others is to love oneself. The verse in Leviticus The verse is commonly used to remind us to love others, but we ignore, at our own peril, the first necessary step that has to be taken in order to accomplish the goal of loving others. Love your neighbor, the Bible teaches, as yourself. It is one of the most profound psychological truths that the deep-seated hatred manifested by tyrants or criminals is in reality self-hatred turned outward.
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Jewish communities are celebrating one of the holiest days of their year – Rosh Hashanah. The Jewish New Year is a two-day holiday that starts on September 20 and heralds the seventh month of the Jewish calendar, Tishri. As well as offering families a time for gathering celebration, it’s a time of personal reflection and prayer. The 10th day of Tishri is also time for Yom Kippur, the holiest day of the year in Judaism.
When is Rosh Hashanah? Rosh Hashanah will begin on the evening of Wednesday, 20 September and end the evening of Friday, 22 September. What is Rosh Hashanah? Rosh Hashanah occurs days after the first day of Passover Image: Getty It literally means “Head of the Year” – it’s the Jewish new year, celebrated over two days starting on the first day of the Jewish month of Tishri. Tishri is the first month of the civil year in the Jewish calendar – but the seventh month of the ecclesiastical year.
Rosh Hashanah occurs days after the first day of Passover. Celebrated on different days, this year its date, as governed by the Hebrew calendar, is from sunset on October 2 until sunset on October 4. It’s one of the holiest days in the faith and a massive occasion for families and communities to come together. What is actually being celebrated?