Latest news with #Sephardic
Spectator
3 days ago
- General
- Spectator
Spinoza, Epicurus and the question of ‘epikoros'
With surprise, I heard from a Jewish friend that a Hebrew term for a heretic is epikoros, apparently derived from the Greek philosopher Epicurus (341-270 bc). The word cropped up recently in a row over a film on the life of Baruch Spinoza, showing that he is not forgiven more than 360 years after his expulsion from the Sephardic community in Amsterdam. An American professor of philosophy, Yitzhak Melamed, asked the Portuguese Jewish synagogue there for permission to film some footage. The rabbi pointed out that Spinoza had been excommunicated 'with the severest possible ban, a ban that remains in force for all time'. So, no he could not visit the synagogue. The rabbi's letter called Spinoza an epikouris, a form of the word used of him in the 17th century. The reason for Spinoza's excommunication (herem in Hebrew) is unknown. Spinoza did write difficult stuff later about all things being God, but not when he was cast out in 1656, aged 23. Anyway, 12th-century Jewish philosopher Moses Maimonides discussed the nature of an epikoros as someone who denies God's providence. That is what Spinoza was to deny, as far as I can understand him, and what Epicurus had denied. To add a complication. Maimonides said in an early work that epikoros came from Aramaic, and others have since derived it from the p-q-r Semitic root, signifying 'licentiousness'. By the time he wrote Guide for the Perplexed, Maimonides had learnt about Epicurus's philosophy. Do, then, epikoros and a modern form, apikoros, come from the Greek philosopher, or was his fame projected on to an extant Semitic word? Professor Melamed eventually received a letter from the Ma'amad (churchwardens) of the synagogue saying the rabbi had exceeded his authority and he was welcome to visit.
Yahoo
3 days ago
- General
- Yahoo
14th century Shem Tov Bible comes home to Jerusalem
The Shem Tov Bible, a stunning 14th-century manuscript created by the renowned kabbalist Rabbi Shem Tov ben Abraham Ibn Gaon, will be displayed in the National Library of Israel. The National Library of Israel proudly announced this month the arrival and public display ofthe Shem Tov Bible, a stunning 14th-century manuscript created by the renowned kabbalist Rabbi Shem Tov ben Abraham Ibn Gaon. This extraordinary codex—both a work of biblical scholarship and an artistic masterpiece—is now exhibited as part of the Library's permanent collection. Created in 1312 in Spain, the Shem Tov Bible reflects the rich spiritual and intellectual life of Sephardic Jewry during the medieval period. Combining deep kabbalistic insight, meticulous Masoretic tradition, and exquisite illumination, the manuscript offers a unique window into Jewish mysticism and textual transmission. Rabbi Shem Tov himself embarked on a journey to the Land of Israel shortly after completing the manuscript, settling there by 1315 and continuing his scholarly work until his death around 1330. Over the centuries, the Bible traveled throughout the Middle East and North Africa, where it gained a reputation for mystical powers, especially among women seeking a safe childbirth. In the modern era, the manuscript passed through notable private collections, including that of David Solomon Sassoon in the early 20th century, and later European collectors. In 2024, the Bible was auctioned at Sotheby's and purchased by Terri and Andrew Herenstein, who generously loaned it to the National Library for long-term public display. Sallai Meridor, Chairman of the National Library of Israel, emphasized the profound symbolism of the Bible's return to Jerusalem, especially coinciding with Shavuot, the festival commemorating the giving of the Torah. 'Having journeyed from Spain to Jerusalem, Baghdad, Tripoli, London, and Geneva, the Shem Tov Bible has come full circle and is now back home in the land where Rabbi Shem Tov lived and intended for it to be,' Meridor said. He also expressed deep gratitude to the Herenstein family for making this historic loan possible. Dr. Chaim Neria, curator of the Haim and Hanna Solomon Judaica Collection at the Library, highlighted the Bible's scholarly importance. 'This manuscript represents the pinnacle of biblical and kabbalistic scholarship from the medieval period,' he said. He noted its detailed adherence to the Sefer Tagei, a traditional guide for sacred scribal practices, and its unique references to now-lost earlier texts such as the Hilleli Codex from 600 CE. Beyond its textual significance, the Shem Tov Bible is celebrated for its artistic beauty. Its richly decorated pages feature gothic arches, arcades, birds, beasts, and gilded frames surrounding the biblical verses, inspired by the artistic languages of both Islamic and Christian traditions of the time, yet adapted to Jewish ritual aesthetics. The Shem Tov Bible was unveiled to the public on May 8, 2025, as part of the National Library's 'A Treasury of Words' exhibition in the William Davidson Permanent Exhibition Gallery. The Herenstein family also announced plans to digitize the manuscript to enable worldwide access for scholars and enthusiasts alike. 'The Shem Tov Bible stands as a unique cultural artifact,' the family said. 'We are delighted that it will be preserved, studied, and admired by future generations.' For more information about the manuscript and to view images, visit theNational Library of Israel's website.
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Miami Herald
05-05-2025
- General
- Miami Herald
Influential Orthodox rabbi, who reshaped Jewish Miami and helped heal, has died
Rabbi Sholom Dovber Lipskar spent most of his life bringing positive change and spreading kindness to the Jewish community and beyond — especially to those who found themselves in crisis. That was evident in Lipskar's lifelong mission of Jewish leadership and passion for humanitarian work. It was evident when he founded the Shul of Bal Harbour, a hub for Jewish life known for being an 'unorthodox, Orthodox synagogue,' welcoming Jews across the religious spectrum. And it was evident in 2021, after the tragic Surfside condo collapse when he opened the doors of the synagogue to grieving families and first responders. Lipskar, one of Florida's most influential Orthodox leaders and a powerhouse rabbi who helped transform Surfside and Bal Harbour into thriving Jewish communities, died over the weekend. He was 78. 'He lived a pure life of unadulterated love, of unconditional kindness,' said Lipskar's nephew, Rabbi Aaron Lipskar, who is also the CEO of Aleph Institute. The head of the Shul of Bal Harbor for more than four decades, Lipskar became a central figure in Jewish life in Miami and beyond. The rabbi, according to Aaron Lipskar, was someone who brought out 'the best in every person that he encountered and every person that reached out to him ... to inspire them to be better, to be the best version of who they could be.' In 1981, Lipskar founded the Shul of Bal Harbour, which grew to be one of the largest Orthodox synagogues in Miami-Dade County. Before its success, Lipskar hosted services out of hotel basements and would stand on Collins Avenue for hours asking pedestrians if they would like to join his small worship group, according to the Shul's website. Over 40 years later, the Shul has evolved into a multi million-dollar property, and has served thousands of people, including a significant Sephardic and Latin American population. When Lipskar arrived from New York with his wife, Rebbetzin Chani Lipskar, in the early 1980s, Jewish life in the Bal Harbour area was basically invisible. Because of a history of housing restrictions that barred homes from being sold to Jewish and Black people, Lipskar didn't show his face while searching for his home and didn't see his property until after it was purchased, according to his nephew. Today, Bal Harbour and Surfside are seen as havens for Jewish communities. 'He literally changed the landscape of Miami as we know it in terms of becoming a very vibrant Jewish environment,' Aaron Lipskar said. An advocate for people of all faiths and backgrounds, Lipskar also founded the Aleph Institute, which works with people who are incarcerated, their families and those who are in the military. The organization provides financial, emotional and spiritual resources to thousands of men and women, advocates for the religious freedoms of those who are isolated from society. 'Rabbi Lipskar understood the chasidic idea role of each Jew — and each human being — is to be a lamplighter, a bringer of light to the dark spaces in our world,' Rabbi Frederick L Klein, executive director of the Rabbinical Association of Greater Miami and director of Mishkan Miami of the Greater Miami Jewish Federation, wrote in an email. 'Rabbi Lipskar's entire life was to reach out to others and to constantly build a world in which God and our holy traditions helped thousands upon thousands,' Klein wrote. After his passing, tributes to Lipskar came pouring out on social media. Many recalled special moments and shared personal memories of the rabbi. Scott Kaufman, president and CEO of the Greater Miami Jewish Federation, wrote on social media that Lipskar was 'one of the true giants of Jewish Miami and global Jewry.' Kaufman recalled a meaningful moment with Lipskar before he died, where the rabbi conversed and prayed with Kaufman after giving him new tefillin, small boxes with scrolls with verses from the Torah. 'He spoke to me about not letting what is done to the Jewish people define us, as there is so much positive and beautiful knowledge and tradition in our collective story,' Kaufman wrote. When tragedy struck Surfside in 2021, after a condo building collapsed, killing 98 people, including several members of Liskar's synagogue, the beloved rabbi became a beacon of hope for those experiencing unimaginable loss. 'While people were crumbling around him, he was a giant in terms of sharing what people needed to know, needed to hear, what would console them, what would heal them, what would carry them through the darkest moment,' said Aaron Lipskar, his nephew. 'That was his magnificent ability.' Lipskar's impact was felt by many in Miami, even outside of Jewish circles. The religious leader forged friendships with many local elected leaders and philanthropists. In a social media post, Miami-Dade County Sheriff Rosie Cordero-Stutz said the rabbi was 'a source of spiritual strength and moral leadership for countless people...' 'I am grateful for the friendship we shared,' she wrote. 'His wisdom, guidance, and dedication to others will be remembered for generations.' Gabriel Groisman, the former mayor of Bal Harbour, also lamented the loss of Lipskar in his own post. 'The giant who literally built our community in Bal Harbour. It is very hard, almost impossible, to process,' Groisman wrote. 'My teacher. My confidante. My friend. He married me. He named my 5 daughters. He swore me in as Mayor. He prayed with me when I needed it most. .... He taught me and our whole community what it is to be a proud Jew.' State Sen. Jason Pizzo also shared his condolences on social media. 'There have been so few people as significant, and yet so warm and accessible, as Rabbi Lipskar. He was both giant, and humble. His faith and strength guided many of us through very tough times,' Pizzo wrote. Lipskar is survived by his wife, Chani; their children, Rabbi Zalman Lipskar and Devorah Leah Andrusier; several grandchildren; and his siblings, Rabbi Mendel Lipskar of Johannesburg, Rabbi Yossi Lipskar of Miami Beach, and Sheva Schochet of South Beach. This story was produced with financial support from Trish and Dan Bell and from donors comprising the South Florida Jewish and Muslim Communities, including Khalid and Diana Mirza, in partnership with Journalism Funding Partners. The Miami Herald maintains full editorial control of this work.
Yahoo
27-04-2025
- Health
- Yahoo
I was raised on natural healing methods. Phoenix curanderas keep those practices alive
Among the most vivid memories of my childhood is that one afternoon at my grandma Margarita Preciado's home in Hermosillo, Sonora, when I was about 7 or 8 years old. Sitting on one of the couches in her living room, I remember telling her, "Nana, my throat hurts." She strolled over to her kitchen, opened one of the cabinets and took out a huge jar filled with organic honey. After placing the container on the table, we walked out the back door to her plant-filled patio and stood in front of her lime tree. We stared at it until I was able to pick the juiciest one. Back in the kitchen, she took a spoon and filled it with honey, squeezed some lime juice on it, and, before I knew it, she was feeding it to me, ensuring the concoction began to work its magic. Minutes later, that sore throat was gone. I grew up with many home remedies of this sort. How can I forget the day I cut myself on a piece of glass in my nana's home and she ran to the kitchen for the coffee can, took a pinch of the powder, placed it on my blood-dripping finger and suddenly, the blood had curdled; or the aroma of a bowl filled to the brim with "caldo de pollo" (chicken and vegetable broth); or the sweet, floral taste of chamomile tea they brought me in bed when I was sick. My home pantry is stocked with essentials like a jar of organic honey, as well as chamomile, mint, and valerian herbs. And yes, my grandmother is also responsible for these latest additions. Thanks to her, I've learned that chamomile helps with inflammation, relaxation, and menstrual cramps; mint aids digestion; and valerian will make you sleep like a baby. Traditional medicine, also known as folk medicine, is the healing practice in which herbal medicine, spirituality and physical therapy intersect to treat ailments or illnesses. Other names used to describe this type of medicine today include "holistic" and "alternative" medicine. According to the World Health Organization, at least 170 different countries have reported the use of traditional medicine, and this practice is considered to have African, Aztec, Mayan, Inca, Sephardic, Catholic and magical-religious influences. In Mesoamerica, for civilizations such as the Mexica (Aztecs), Mayans and Incas, health was seen as the result of a balance between physical condition, nature and the cosmos. These cultures, along with European colonization, gave rise to the ancestral medicine of that region, which is now popularly known as curanderismo. "I call it the potpourri of Mesoamerican medicine. There's been times when I call it capirotada," Patricia Federico, a healer from Phoenix, told me with a laugh, implying with that last term that, to her, curanderismo can be a mix of a little bit of everything. Get Spanish-language news in your inbox. Subscribe to our newsletter here. A curandero, curandera or curandere is a person who has the skill and gift to perform these healing practices. During the colonization of Mesoamerica, most people from Europe spoke Spanish and Portuguese, so they referred to those who were responsible for healing others as curanderos. Curandero originates from the term "curar," which means to heal. When I asked my 87-year-old grandmother if curanderismo was a common practice during her childhood or if she ever went to a curandera for treatment, she wasn't very familiar with the word. The term became popular in the 1970s, while my nana's childhood and adolescence were spent in the 1940s and 1950s. As I explained the term's significance, she slowly caught on. "Oh, 'natural remedies'? Yes, that's how we were treated at home," she assured me. "My mom made us cinnamon and lemon tea for our throats, or sometimes ginger tea, and before giving us the tea, she would rub VapoRub on our chests and the soles of our feet." Within curanderismo, there are subcategories, some of which are: sobadoras or hueseros, who work with the body through massage therapy or chiropractic methods; yerberos, who focus on the benefits of herbal medicine or plants for healing; oracionistas, who heal ailments through words; and parteras, who accompany women throughout their pregnancy, guiding them until the day they give birth. My nana was the third of seven children and one of six welcomed into the world with the help of a partera. She and her family lived in the small rural area of Pilares, just outside of Hermosillo, and going to the hospital for an emergency was out of the question. Doña Andrea was the well-known and reliable partera among the community whom my great-grandmother trusted with six of her seven children. Some of the ailments that curanderos often treat — and that are deeply connected to Mesoamerican culture — are susto, mal de ojo (the negative effects caused by someone's envy), empacho (indigestion), mollera (a depression in the anterior fontanelle), witchcraft and muscle strains. Much of the United States, specifically the Southwest, was once part of Mexico until the Treaty of Guadalupe Hidalgo, signed in 1848, ceded that territory to the U.S. effectively ending the war between the two countries. According to Federico, it is because of this historic event that Arizona is one of the states with the highest concentration of curanderismo practitioners. 'It is the spirit of the land that embodies this energy,' Federico affirmed. 'I always say it is handed down like a chain of love.' When it comes to medicinal plants used by practitioners of traditional medicine, the Sonoran Desert — an ecosystem that encompasses both the state of Sonora in Mexico and Arizona in the United States — is home to countless plants. According to the Yaqui Museum in Sonora, Mexico, some of the popular medicinal plants found along the Sonoran Desert are chicura, ocotillo, choya fruit, cenizo branch, cibiri fruit, and batamote. My grandmother learned about the latter as a child, as it was used in many remedies. "They gave me batamote for stomach pain," she told me. "You take the branches and boil them with water to make a tea." Batamote, along with muilcle, another medicinal plant widely grown in Mexico and Central American countries, are some of the plants my nana grows in her patio in Hermosillo. — a magical place that, for me, embodies the spirit of the desert with the presence of dozens of plant species. New Mexico and California are also home to many practitioners. The University of New Mexico has incorporated a curanderismo course, which Federico took during her training to become a curandera. Felicia Cocotzin Ruiz, also a curandera in Phoenix, told me that the largest concentration of curanderas in Arizona is in the Valley and in the south, near Tucson. Federico is a native Arizonan living in Phoenix and has been helping others via her curanderismo practice, Mi Tierra Healing Arts, for 30 years. Federico is of Mexican and Indigenous descent, where these ancient forms of healing have always been present. Federico spent much of her childhood with her grandmother and one of her aunts, who was a sobadora. 'That's how I was first introduced to curanderismo, although at the time I didn't know it was called curanderismo. I always thought it was just 'la sobadora,'' Federico said. At an early age she realized she could sense energies and spirits around her. 'I always had what my aunt referred to as 'el don,' (the gift)' Federico said. 'She always said that I had 'el don' because I could perceive beyond the five physical senses.' But Federico put off developing that gift well into adulthood. She was working as an accounting executive before a traumatic experience changed her worldview. When her son was 19, Federico had a vision in which he was shot. Federico's nightmare came true days later when her son was attacked at gunpoint. Two weeks later, Federico had a very similar vision. Once again, it became a reality, only this time, her son was shot six times. 'I was sitting at the foot of my son's bed when I sensed an angelic presence with us. The presence inspired me to have hope and faith… and to have hope and faith into changing my life and to use my gift, because I was hiding it at that point because I wanted to fit in with everybody else,' Federico said. 'That's when I made my commitment to myself, to God, to the Creator, to my son, who laid on the bed with the ventilator hooked up to him, not knowing if he was going to pull through. But he did.' Following his recovery in 1994, Federico began helping others using her gift, starting as a 'natural holistic healer' and later evolving to the title of curandera. Her initiation ceremony as a curandera took place in 2005 with the Kalpulli Teocalli Ollin group of curanderismo practitioners, Native traditional healing, shamanism and rituals in New Mexico after studying for four years each summer at the University of New Mexico. 'It was a very interesting way to transition from a business to being a curandera,' Federico said. 'But the most important thing in my perspective that I, a curandera, must remember is that this is a cultural and spiritual privilege.' Cocotzin is another Phoenix curandera who, like Federico, has been practicing since 1994. Cocotzin says her family has Mexican and Indigenous roots, however, her arrival in the United States dates back several generations to New Mexico. When I asked Cocotzin how she got involved in the world of curanderismo, she told me that her mother was cared for and educated by her great-grandmother, who was well-known in the Old Town neighborhood of Albuquerque, New Mexico, as a curandera and partera. This woman was Cocotzin's first exposure to curanderismo. She described her great-grandmother as a very Catholic woman, but one who possessed the essence of healing people through energy, using her hands and prayer. 'Today, I think many people would call those practices a type of Reiki (energy healing), but back then it was just putting your hands on people and praying for them,' Cocotzin said. 'I think she worked with energies, but she probably didn't have the vocabulary to explain what was even happening.' Since she was little, she had the gift of sensing how her energy was affected depending on the environment she was surrounded by, such as feeling disruption in noisy places and peace outside as she connected with nature. 'It naturally evolved into me going into what people might say is holistic wellness,' Cocotzin said. 'So, it really found me ('el don'), and I cultivated it.' Federico and Cocotzin met while studying body physiology for massage therapy in Phoenix. One of Cocotzin's passions is cooking, and she says food is one of the main medicines for human beings. Food as a vehicle for healing came to her long after Cocotzin began her journey into the world of curanderismo and has become what distinguishes her most today. Her practice is called Kitchen Curandera. Her knowledge of both folk medicine and cooking has resulted in two published books: her semi-biography, fused with recipes, remedies and rituals, 'Earth Medicines,' published in 2021 and winner of two awards; and the children's book 'Nana Lupita and the Magic Sopita,' published in 2024. Cocotzin said that in the past, it wasn't very common to go to the doctor, especially among marginalized communities due to fear and lack of trust in Western medicine. 'I never call it 'alternative therapy' because for many people, like myself, this was their first and primary medicine,' Cocotzin asserted. 'It was not alternative; going to the doctor was the alternative.' My grandmother agreed with her, saying that natural remedies were like community medicine, as neighbors would support each other by sharing plants or other ingredients to cure their ailments. WHO has a traditional medicine program that was integrated in 1976. Today, the organization "recognizes the diversity of traditional, complementary, and integrative medicine practices in all countries of the world and their contribution to health, well-being, people-centered health care, and universal health coverage. This medicine, when properly integrated, can improve health outcomes by increasing the availability of services, especially at the primary health care level." However, the WHO has also communicated that folk medicine should not replace modern medicine, which is based on science and research, but should complement it. There are conditions that go beyond the ailments that can develop as a result of someone's daily habits or the environment that surrounds them every day, such as cancer or tumors. This is something that practitioners of curanderismo, like Cocotzin, recognize. 'Sometimes I am the bridge for them to see a doctor,' she said. In recent years, the term 'cultural appropriation' has become very popular thanks to social media. It is used to describe when someone who is not part of a specific culture takes elements of that culture, which can range from traditional or religious practices to clothing, and makes them part of their persona or routine. When I asked Cocotzin if this could or has played a negative role within curanderismo, she replied, 'I was always taught that the medicine is for everybody.' Cocotzin has helped people from all walks of life. 'I see people who are extremely well-educated with master's and PhDs. But they remember their grandmas giving them 'limpias' (cleanses) when they were feeling a certain way during their childhood, so now they come to see me,' Cocotzin said. 'A limpia is for everyone.' Both Cocotzin and Federico believe that approaching the practice with respect is essential, but both agreed on an even more key factor: lineage. 'Perhaps you are naturally gifted at certain things, and perhaps you are on the healer's path, but maybe this one isn't the right one for you, (Mesoamerican healing),' Cocotzin said. 'Maybe this is the door that opens to what could really be for you.' According to Cocotzin and Federico, researching one's ancestors is key, as ancestral medicine is present all over the world and every region has its own 'ways of healing.' 'I really feel like people should look into their own culture, their own medicine, their own ancestors and the way they can connect, because their medicine can be so much more powerful if they connect it to their DNA and their ancestry,' Federico said. From childhood to adulthood, I had always heard the word "curandera," with an "a" at the end. And having only ever received this kind of healing from my grandmother, it's easy for me to assume that most practitioners are female. However, Cocotzin assured me that there are no rules regarding which gender can practice; there are curanderas, curanderos, and, more recently, curanderas. Federico agreed with Cocotzin, but added that it is more common to see female curanderas. She also said she has noticed that men who work in this field of practice tend to have better skills in the management of bone or muscle tears (hueseros). But in the end, Federico added one last point that encapsulates this healing practice. 'It's not so much about gender, but it's the heart of the person,' Federico asserted. 'That's what matters.' Have story tips on Latino communities in the Valley? Reach La Voz reporter Paula Soria at psoriaaguilar@ This article originally appeared on Arizona Republic: How Phoenix curanderas connect to the earth to heal their community
Local Spain
26-02-2025
- General
- Local Spain
Do I have to use two surnames if I get Spanish citizenship?
Typically Spaniards have two surnames, while in many other countries such as the UK, Canada, the United States and Australia just have one. In fact, all Spanish speaking countries have this practice, with the exception of Argentina. When Spaniards are born, they are assigned both their father's and their mother's first surnames, giving them two. If they have children, they will pass on their first last name to them, so they will have two as well. Those who have lived in Spain a while will be fully aware of this, often because when filling out forms you need two last names. Often you will be forced to use your middle name as a last name or just put your last name twice. If you've been living in Spain for ten years or two years for those from Latin American countries, Andorra, the Philippines, Equatorial Guinea, Portugal or are of Sephardic origin, you might be thinking about applying for Spanish citizenship. Your child may also become a Spanish citizen if they were born here and have lived here for the first year of their life. One of the most common questions asked during this process is if you have to have two last names when you're granted your new nationality. The simple answer is yes, Spanish law states that the Spanish nationalised person must be registered in the Spanish Civil Registry with one name and two surnames. It states: 'Said surnames must be reflected in the birth registration, first of the Father and then the Mother, even if they are a foreigner, as they result from the accompanied foreign birth certification'. Like Spaniards, this will be your father's and mother's surnames. So for example, if your name is Claire Coleman and your mother's maiden name is Fisher, you will become Claire Coleman Fisher. There are, however, a couple of exceptions to this rule. If you don't have any other parent on your birth certificate or other documents or if your relationship to your parents can't be proved. In those two cases, your surname will simply be doubled. So if your name is Paul Murray, you'll become Paul Murray Murray when you've been granted your Spanish citizenship, and this is the name that will appear on all official documents. Although you can carry on using your name just with one surname, if you declare that you want to do so at the time. The law says the following on this point: 'Whoever acquires Spanish Nationality will keep their surnames in a manner other than the Legal one, provided that they declare this in the act of acquiring it, or within two months following the acquisition or coming of age'. Most of the time it might be easier to use two last names for all those forms you'll likely have to fill now.
