ריב בין אנשים

The Frisian languages are a closely related group of Germanic languages, spoken by about 500,000 Frisian people, who live on the southern fringes of the North Sea in the Netherlands, Germany and Denmark. The Frisian dialects are the closest living languages to English, after Scots.[4]

Dutch: Hallo mijn naam is Harold. 

German: Halo mein numen ist Harold. 

Swedish: Hej, mitt namn är Harold 

English: Hello, my name is Harold. 

French: Je m’appelle Harold. 

Italian: Ciao, mi chiamo Harold. 

Latin: Salve nomen meum HOROLD. 

Russian: привет меня зовут Гарольд. 

Chinese: 你好，我的名字是哈羅德 

Anglo-Saxon, term used historically to describe any member of the Germanic peoples who, from the 5th century ce to the time of the Norman Conquest (1066), inhabited and ruled territories that are today part of England. According to the Venerable Bede, the Anglo-Saxons were the descendants of three different Germanic peoples—the Angles, Saxons, and Jutes—who originally migrated from northern Germany to the island of Britain in the 5th century at the invitation of Vortigern, king of the Britons, to defend his kingdom against Pictish and Irish invaders.[7] 

The Anglo-Saxon settlement of Britain is the term traditionally used to describe the process by which the coastal lowlands of Britain developed from a Romano-British to a Germanic culture following the withdrawal of Roman troops from the island in the early 5th century. The traditional view of the process has assumed the large-scale migration of several Germanic peoples, later collectively referred to as Anglo-Saxons, from the western coasts of Europe prior to the establishment of the Anglo-Saxon kingdoms that came to dominate most of what is now England and lowland Scotland.[12] 

1      German      49,206,934      17.1% 

2      African      45,284,752      14.6% 

3      Irish      35,523,082       11.6%

4      Mexican      31,789,483      10.9% 

5      English      26,923,091      9.0% 

Here is something you weren’t told in school.  

America is a Germanic country.  

Our food is German. Our dress is German. Our distances, both personal and urban, are German. Our sense of beauty is German, not French. Our bread and sweets are German. Our loud laughter is German. America has people of French and Spanish and Polish and English and Irish and a hundred other descents, but the Germans set the mood, and the mood remains the same.[35] 

“And promote the welfare of the city to which I have exiled you; pray for it to God, for with its welfare, you too, will fare well” (Yirmeyahu 29:7). Because the Prophet has given this message to our people, banished from its homeland by the Will of God, each Jew, wandering through the world and faithful to the Torah, is obliged to keep faith towards the country which gives him refuge and a home.[46]

As we know, over the years it became common to poke fun at the customs of the ‘Yekkes’, until someone proceeded to show the world that it is specifically the Yekkes who continue the ancient traditions, and that their customs originated during the time of the Geonim and Rishonim.[50]

But before Moshe, the Am Yisroel were so good that even Bilaam, al corchei had to praise them. Now it states, Vayisa Bilaam es einav. Bilaam lifted up his eyes. Now he wasn’t looking for good things in the Am Yisroel. You have to know that. If Bilaam could have found faults, he would have pounced on it like a fly pounces on a speck on the rotten apple. He was looking for faults. Vayar es Yisroel shochain l’shvatim. He saw Yisroel dwelling according to their shevatim. Now this I’ll say in passing although it’s not our subject. He saw that they were orderly. That they didn’t mix. Everything was done with a seder. Now that’s off the subject. Someday I’ll talk about the importance of the orderliness of the ancient Jewish people. The ancient Jewish people were punctual in time. It’s a mistake when you say Jewish time. It’s a big lashon hara. There’s a zman krias Shema and that’s the time. You got to be punctual. No fooling around with that time. And other things in Halacha. Oh no, Jewish time is the most punctual, precise time. They were baalei seder.[52]

Rav Hirsch reestablished the principle of the fulfillment of religious duties with a spirit of joy and love, that is, from a satisfaction of the natural yearning of the Jewish soul for authentic religious expression. Mitzvos, as understood by Rav Hirsch, are the conduit of the Divine blessing in this world, the cord which binds man’s soul to his Creator, and which binds his fundamental spiritual nature with his physical presence. Rav Hirsch constantly appealed for the living of a religious life enriched by spiritual vitality, not by fear of Divine retribution in this life and the next.[53]

Judaism no longer drew direct sustenance from life; it no longer was synonymous with the abundant power which dwells in the Jewish soil. Rather, it began to be viewed as being nourished by fear -‒ of death and of awesome punishments in the world to come. It is true that belief in reward and punishment is a fundamental of Judaism, and indeed, no religion worthy of the name can dispense with a concept which logically follows from the idea of an omniscient and omnipresent Supreme Being, as clearly elucidated by Saadia HaGaon in his Emunot V’deiot. However, the use of this belief as a central pillar or religious feeling and the sole motivating force for the fulfillment of one’s duty served only to cast a pall over religious sensibility and weakened any spiritual vitality, as decried by the Chassidic masters.[54]

The German Jews were deliberate, reserved, practical and sticklers for formalities, with a marked ability for organization; the Russian Jews were quick-tempered, emotional, theorizing, haters of formalities with a decided bent towards individualism (Israel Friedlander “The Present Crisis of American Jewry,” 1915)[66]

Like Philo, the philosophers of the Middle Ages aimed at reconciling Jewish religion with Greek philosophy, by recasting the substance of the former in the form of the latter. The principles upon which they worked were (i) that the practical religious organization of Jewish life must be preserved, but (ii) that they must be justified and defended in accordance with the principles of Greek philosophy. Thus Hellenic theory was to bolster Hebraic dogma, and Greek speculation became the basis for Jewish conduct. The carrying out of this programme, therefore, unlike that of Pauline Christianity, involved neither change in the practice of the religion, nor abrogation of the Law. There was simply a shifting of emphasis from the practical to the speculative element of religion. Philo and the mediaeval philosophers continued to worship God in the Jewish fashion, but their conception of God became de-Judaized. They continued to commend the observation of the Law, but this observation lost caste and became less worthy than the “theoretic life.” Practice and theory fell apart logically; instead there arose an artificial parallelism of theoretic with practical obligations.[67]

Among the many formal values that were highly praised were dignity, discipline, punctuality, structure, and order. Spontaneity was less prized than stability. Many German Jews expressed disapproval of the loud wailing at eastern European funerals as undignified; at their own funerals, weeping was restrained and silent.[71] 

The Southern German term Kren is a loan from a Slavonic tongue, where cognates of Kren are widespread (Czech křen, Sorbian krěn, Russian khren [хрен], Ukrainian khrin [хрін] and Polish chrzan) and ultimately of unknown origin. Some other non-Slavonic European languages have also borrowed that name, e. g., French cran, Italian cren, Yiddish khreyn [כרײן] , Romanian hrean and Greek chreno [χρένο].[72]

…the religious person is given not only a duty to follow the halakha but also a value and vision. The person performing the duty seeks to realize this ideal or vision. Kant felt that the duty of consciousness expresses only a “must” without a value. He demanded a routine form of compliance, an “ought” without aiming at a value. As a soldier carries out his duty to the commanding officer, one may appreciate his service or just obey through discipline and orders. Kant’s ethics are a “formal ethics”, the goal is not important. For us it would be impossible to behave this way. An intelligent person must find comfort, warmth, and a sense of fulfillment in the law. We deal with ethical values, not ethical formalisms. A sense of pleasure must be gained by fulfilling a norm. The ethical act must have an end and purpose. We must become holy.[73] 

The Hellenic culture only stimulates the intellect, only creates the thirst for knowledge and truth, but is not capable in itself of assuring knowledge and producing truth. The mind indulges in surmises and conjectures, forms fanciful and hypothetical assumptions in order to solve the enigmas with which man is confronted both by the world outside and within himself and the solution of which his yearning soul passionately seeks. And as long as Hellenism assumes that the human mind alone-which, as reason, is created to “perceive” only the truthsimultaneously creates, reveals and dispenses truth, so long does the misty wisdom of the Hellenic spirit arrive at results which swing from one extreme to the other in everrecurring cycles, as has been evident in the history of human thought seeking wisdom for nearly 2,500 years in the Hellenic spirit.[77] 

Today is the yahrzeit of the Rav Eitam and Naama Henkin, who were cruelly murdered one year ago. May Rav Eitam’s important writings, surely with us only thanks to Naama’s support, be an aliyat neshama for both. Hy”d.

1.      I
have never expressed any prohibition, God forbid, against Keren Hayesod. On the
contrary – I am very displeased with those who do so.
2.      Concerning
my attitude towards the Zionist funds: my reply was that I willingly support
Keren Kayemet at every opportunity without any reservations. However,
concerning Keren Hayesod, at the moment I am withholding my letter in its
benefit until the Zionist management corrects major shortcomings that I demand
be put right, as follows:
a.      
That nowhere in Eretz Yisrael will
education be without religious instruction, not just as literature, but as the
sacred basis of Jewish faith.
b.     
That all the general religious needs be
immediately taken care of in every moshav and kibbutz. For example, shoĥet,
synagogue, ritual bath, and where a rabbi is necessary – also a rabbi.
c.      
That there will be no public profanation
of that which is sacred in any of the places supported by Keren Hayesod, such
as ĥilul Shabbat and ĥag in public.
d.     
That the kitchens, at least the general
ones, will be particular about kashrut.
e.       That
all the details here which concern the residents of Keren Hayesod’s locations,
will be listed in the contract as matters hindering use of the property by the
resident, and which will give him benefit of the land only on condition that he
fulfills these basic principles.
And because I strongly hope that the management will
finally obey these demands, I therefore am postponing my support of Keren
Hayesod until they are fulfilled. I hope that my endeavors for the benefit of
settling and building our Holy Land will then be complete.

An
occurrence in a town in Europe, where the community demanded that all its
members contribute towards Keren Hayesod, and the opponents disputed
this before the government, and took the matter to court. The judges demanded
that the community leaders prove to them that the matter was done in accordance
to Jewish law, and on the basis of the above responsum (of Rav Kook) the
members of the community were acquitted.[34]