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Your mission is to select two Jewish changemakers to research.

One Jewish changemaker should be from the biblical/post biblical time period and the other from the modern period.  (You can consult the changemaker chart for ideas!)

Your research should lead you to answering the questions on the worksheet.

Learn about your changemaker’s accomplishments and identify the Jewish Sensibilities they demonstrated.

Keep in mind that you will present your learning and share about your heroes.  The way you do that – the project you do - is up to you!  Have fun and be creative!

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https://docs.google.com/spreadsheets/d/1AcgRNUVs2fuRu4bs_FKiz73Qp4I8ybGH9tELQpxpnC8/edit?usp=sharing

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https://drive.google.com/file/d/1QBx1C5SgkVOe4SfxUZ9XCduQ0CFQrzQG/view?usp=sharing

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https://docs.google.com/document/d/15UUMV7ZVyB4npwznZqqLVRUNhJdZfNQUga4M_gcSwfc/edit?usp=sharing

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January 24

Pick two Jewish Heroes (One hero from biblical/post-biblical period and one modern/contemporary)

January 31

Fill out google form with the Jewish Heroes that you have selected

February 7th

Research Heroes

February 28th

Research Heroes

March 7th

Research Heroes and start projects

March 14th

Work on Projects

April 11th

Work on Projects

April 18th

Final Touches on Projects

April 25th

Presentations

May 2nd

Presentations

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https://docs.google.com/document/d/1udLCvGh1aWvyUGfG8SJBRohqeOaG0bEmAg-Bqgw7M6Y/edit?usp=sharing

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https://docs.google.com/document/d/1xDt81RS_ucfqbNN0fA6eEIyA6QQPAOfBPLZySvABE3c/edit?usp=sharing

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https://docs.google.com/document/d/1aBOXn_SdJF1aarx4CL3hPdDTp6rvOArXPS2p18J7bJE/edit?usp=sharing

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https://docs.google.com/document/d/16QLkhB6wR-2bHly7VRhSXdKSMoaTvf2RDw6rfv8G5nE/edit?usp=sharing

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https://docs.google.com/document/d/1jhokQLqBDeVj9SoO6TcO6CGt1egEnaHyOi35moyXZag/edit?usp=sharing

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https://docs.google.com/document/d/1qZzRLcZOJM_qjGt_mtDlqUxJIs8V_1NuYI-Se4XZkZc/edit?usp=sharing

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https://docs.google.com/document/d/1FMYZn2U84UVauJDNh9yCVy3POjd3v3AxT2LRoep19rQ/edit?usp=sharing

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https://docs.google.com/document/d/1wvHU9lxndkFD-QyY7mWNSbt23a2UoYSwQ2hHvOROO9c/edit?usp=sharing

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https://docs.google.com/document/d/19kqmQfxcKqm4mRLakkQKH5g9B6M8KfluPzoQ2qczDXk/edit?usp=sharing

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Julian Edelman
Moses

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Julian Edelman Link from Times of Israel

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Julian Edelman Link from Times of Israel

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JTA - The day after the New England Patriots beat the favored Kansas City Chiefs to reach their third straight Super Bowl - their amazing ninth in less than 20 years - CBS Sports analyst Boomer Esiason made an intriguing statement: Patriots wide receiver Julian Edelman belongs in the Pro Football Hall of Fame.

"Is Julian Edelman not a Hall of Famer?" Esiason, a former NFL quarterback, asked on a Boston radio show last week. "The guy is clutch in the biggest of games. I don't know what else to tell you. He is, in my eyes, truly the definition of a Hall of Famer: Make the play when the play needs to be made in the biggest games to win the game."

Edelman, one of only a few Jewish players in the league, is certainly the most successful, through his role as star quarterback Tom Brady's favorite target. The Brady-to-Edelman connection has been a major part of the Patriots' dominance in recent years, and the pair have won two Super Bowls together.

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Edelman, 32, also is the most outwardly Jewish NFL player, embracing that side of his identity over time. He has a Jewish father but was not raised in the religion, and through the Patriots front office often would defer on questions about his religion.

His is the quintessential surprise story: Undersized at 5-10 and less than 200 pounds, without blazing speed and coming from Kent State - not exactly Alabama - Edelman was picked toward the end of the last round of the 2009 draft. He didn't establish himself as a standout until the 2013 season. Coincidentally or not, it was during his breakout year that Edelman identified as Jewish in an interview with the NFL Network.

Since then, he has shown his Jewish pride on a number of occasions. In a 2014 game, for instance, he wore a pin featuring the Israeli flag. He has tweeted about Jewish holidays. He even went on a Birthright-style trip to Israel, and has written a children's book that references modern-day Zionism founder Theodor Herzl. After the Pittsburgh synagogue shooting in the fall that killed 11, he wore special cleats with Hebrew on them to honor the victims.

As Esiason noted, Edelman has become renowned in large part because of his clutch performances in the playoffs. He has made a series of memorable catches, including one in the 2017 Super Bowl that ranks among the wildest in championship games. Edelman also has the second most postseason receptions of all time.

But getting into the Hall of Fame in any sport isn't just about playoff performance - regular season statistics are an even bigger part of the equation. While Edelman has three seasons of over 90 receptions and two seasons of more than 1,000 receiving yards - more than respectable stats - he just doesn't have the numbers to make it to the Hall (regardless of how Boston-area sports writers have been spinning the story).

Still, could Edelman be the best Jewish professional football player ever? Jews certainly don't have a long or illustrious football lineage.

On paper, it looks like Sid Luckman, a Chicago Bears quarterback born to German Jewish immigrants in Brooklyn, owns that distinction. Luckman, who played for the Bears from 1939 to 1950, boasts an array of impressive stats: He led the Monsters of the Midway to four championships, was the league's Most Valuable Player in 1943, led the league in passing yards and touchdowns in three seasons, and holds the record for most touchdown passes in a single game with 7.

In 2016, the American Jewish Historical Society released a list of who it deemed to be the 10 best Jewish football players of all time. Luckman placed first, while Edelman was fourth behind two other Hall of Famers - offensive lineman Ron Mix and quarterback Benny Friedman.

Of course, Luckman played in a much different era. For now, Edelman remains the only modern Jewish player you can count on to appear in a Super Bowl - just about every year.

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Is Julian Edelman the best Jewish football player ever?

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JTA - The day after the New England Patriots beat the favored Kansas City Chiefs to reach their third straight Super Bowl - their amazing ninth in less than 20 years - CBS Sports analyst Boomer Esiason made an intriguing statement: Patriots wide receiver Julian Edelman belongs in the Pro Football Hall of Fame.

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Julian Edelman was born on May 22, 1986 in Redwood City, California. He is a wide receiver and punt returner for the New England Patriots of the National Football League. He played college football at Kent State and the College of San Mateo as a quarterback, and was drafted by the Patriots in the seventh round of the 2009 NFL Draft. Thirteen years after he entered Kent State, he completed his degree in 2019.

Edelman is notable for his versatility, having played both wide receiver and cornerback in 2011, and for his punt returns. He holds the Patriots franchise record for longest punt return and the most punts returned for touchdowns; and, as of the start of the 2013 NFL season, the highest career punt return average among active players.

Edelman was born in Redwood City, California, the son of Angela (née Gole) and Frank Edelman, who owns a small business. His great grandfather was apparently Jewish. According to some biographies, his father is Jewish but does not identify as a Jew. His mother is not Jewish. During an NFL Network interview in December 2013, Edelman stated that he identifies as Jewish and that he celebrates Hanukkah,. He wore an Israeli-American flag pin on his hat during the November 2014 Denver Broncos game at Gillette Stadium. After the Pittsburgh synagogue shooting in 2018 that killed 11, he wore special cleats with Hebrew on them to honor the victims and tweeted: "My heart is broken for the families in Pittsburgh. It's hard to even imagine such senselessness. As a Jew, an American and a human, I'm devasted. We are with you, Pitssburgh. #treeoflifesynagogue"

Edelman spent his first four seasons in the league primarily backing up slot receiver Wes Welker, to whom he was often compared as the two have a similar physique and playing style. During those seasons, he primarily played as a kick returner, only seeing the field on offense when the highly productive Welker was injured. Welker left the team after the 2012 season and Edelman seamlessly moved in to his slot receiver role, becoming one of the main targets for Tom Brady.

In the 2014-2015 postseason, Edelman recorded a touchdown pass on his first-ever NFL pass attempt in the Patriots' Divisional Round playoff game against the Baltimore Ravens. After receiving a lateral pass from Brady, Edelman threw a forward pass to Danny Amendola, who scored a 51-yard touchdown to tie the game at 28-28. The pass was the longest touchdown pass thrown by a non-quarterback player in NFL playoff history.

He was sidelined with an ACL injury for the entire 2017 season, and served a 4 game suspension in 2018 for the use of performance-enhancing substances.

Edelman, nicknamed by his teammates "squirrel," is one of the most productive receivers in post-season history, ranking second overall (behind Jerry Rice) in both post-season receiving yards and post-season receptions. He has played in four Super Bowl games (Super Bowl XLVI, Super Bowl XLIX, Super Bowl LI, and Super Bowl LIII). Against the Seattle Seahawks in Super Bowl XLIX, Edelman led all receivers in yardage with 109 yards on 9 receptions. His touchdown reception with 2:02 left in the fourth quarter was the go-ahead score of the game, putting the Patriots up 28-24 and helping lead them to become the Superbowl champions. In the last three (all Patriots wins), he led all wide receivers in receiving yards, culminating in an MVP-earning performance in Super Bowl LIII when he had 10 catches for 141 yards, more than half of his team's total receiving yardage. He holds two Super Bowl records: career punt returns (8) and first half receptions in a single game (7).

Sources: Wikipedia;
"Julian Edelman is the first Jewish Super Bowl MVP," JTA, (February 3, 2019);
Gabe Friedman, "Is Patriots Wide Receiver Julian Edelman Jewish?" , (February 2, 2015);
Nate Bloom, "Julian Edelman,"Jewish Standard, (March 21, 2019);
"Patriots' Edelman Reaches Another Milestone: College Grad," Reuters, (May 12, 2019).

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Julian Edelman was born on May 22, 1986 in Redwood City, California. He is a wide receiver and punt returner for the New England Patriots of the National Football League. He played college football at Kent State and the College of San Mateo as a quarterback, and was drafted by the Patriots in the seventh round of the 2009 NFL Draft.

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Sarah Jessica Parker
Bella Abzug

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Along with God, it is the figure of Moses (Moshe) who dominates the Torah. Acting at God's behest, it is he who leads the Jews out of slavery, unleashes the Ten Plagues against Egypt, guides the freed slaves for forty years in the wilderness, carries down the law from Mount Sinai, and prepares the Jews to enter the land of Canaan. Without Moses, there would be little apart from laws to write about in the last four books of the Torah.

Moses is born during the Jewish enslavement in Egypt, during a terrible period when Pharaoh decrees that all male Hebrew infants are to be drowned at birth. His mother, Yocheved, desperate to prolong his life, floats him in a basket in the Nile. Hearing the crying child as she walks by, Pharaoh's daughter pities the crying infant and adopts him ( Exodus 2:1-10). It surely is no coincidence that the Jews' future liberator is raised as an Egyptian prince. Had Moses grown up in slavery with his fellow Hebrews, he probably would not have developed the pride, vision, and courage to lead a revolt.

The Torah records only three incidents in Moses' life before God appoints him a prophet. As a young man, outraged at seeing an Egyptian overseer beating a Jewish slave, he kills the overseer. The next day, he tries to make peace between two Hebrews who are fighting, but the aggressor takes umbrage and says: "Do you mean to kill me as you killed the Egyptian?" Moses immediately understands that he is in danger, for though his high status undoubtedly would protect him from punishment for the murder of a mere overseer, the fact that he killed the man for carrying out his duties to Pharaoh would brand him a rebel against the king. Indeed, Pharaoh orders Moses killed, and he flees to Midian. At this point, Moses probably wants nothing more than a peaceful interlude, but immediately he finds himself in another fight. The seven daughters of the Midianite priest Reuel (also called Jethro) are being abused by the Midianite male shepherds, and Moses rises to their defense ( Exodus 2:11-22).

The incidents are of course related. In all three, Moses shows a deep, almost obsessive commitment to fighting injustice. Furthermore, his concerns are not parochial. He intervenes when a non-Jew oppresses a Jew, when two Jews fight, and when non-Jews oppress other non-Jews.

Moses marries Tzipporah, one of the Midianite priest's daughters, and becomes the shepherd for his father-in-law's flock. On one occasion, when he has gone with his flock into the wilderness, an angel of the Lord appears to him in the guise of a bush that is burning but is not consumed (see next entry). The symbolism of the miracle is powerful. In a world in which nature itself is worshiped, God shows that He rules over it.

Once He has so effectively elicited Moses' attention, God commands-over Moses' strenuous objections-that he go to Egypt and along with his brother, Aaron, make one simple if revolutionary demand of Pharaoh: "Let my people go." Pharaoh resists Moses' petition, until God wreaks the Ten Plagues on Egypt, after which the children of Israel escape.

Months later, in the Sinai Desert, Moses climbs Mount Sinai and comes down with the Ten Commandments, only to discover the Israelites engaged in an orgy and worshiping a Golden Calf. The episode is paradigmatic: Only at the very moment God or Moses is doing something for them are they loyal believers. The instant God's or Moses' presence is not manifest, the children of Israel revert to amoral, immoral, and sometimes idolatrous behavior. Like a true parent, Moses rages at the Jews when they sin, but he never turns against them-even when God does. To God's wrathful declaration on one occasion that He will blot out the Jews and make of Moses a new nation, he answers, "Then blot me out too" (Exodus 32:32).

The law that Moses transmits to the Jews in the Torah embraces far more than the Ten Commandments. In addition to many ritual regulations. the Jews are instructed to love God as well as be in awe of Him, to love their neighbors as themselves, and to love the stranger-that is, the non-Jew living among them-as themselves as well.

The saddest event in Moses' life might well be God's prohibiting him from entering the land of Israel. The reason for this ban is explicitly connected to an episode in Numbers in which the Hebrews angrily demand that Moses supply them with water. God commands Moses to assemble the community, "and before their very eyes order the [nearby] rock to yield its water." Fed up with the Hebrews' constant whining and complaining, he says to them instead: "Listen, you rebels, shall we get water for you out of this rock?" He then strikes the rock twice with his rod, and water gushes out ( Numbers 20:2-13). It is this episode of disobedience, striking the rock instead of speaking to it, that is generally offered as the explanation for why God punishes Moses and forbids him to enter Israel. The punishment, however, seems so disproportionate to the offense, that the real reason for God's prohibition must go deeper. Most probably, as Dr. Jacob Milgrom, professor of Bible at the University of California, Berkeley, has suggested (elaborating on earlier comments of Rabbi Hananael, Nachmanides, and the Bekhor Shor) that Moses' sin was declaring, "Shall we get water for you out of this rock?" implying that it was he and his brother, Aaron, and not God, who were the authors of the miracle. Rabbi Irwin Kula has suggested that Moses' sin was something else altogether. Numbers 14:5 records that when ten of the twelve spies returned from Canaan and gloomily predicted that the Hebrews would never be able to conquer the land, the Israelites railed against Moses. In response, he seems to have had a mini-breakdown: "Then Moses and Aaron fell on their faces before all the assembled congregation of the Israelites." The two independent spies, Joshua and Caleb, both of whom rejected the majority report, took over "and exhorted the whole Israelite community" ( Numbers 14:7). Later, in Deuteronomy, when Moses delivers his final summing-up to the Israelites, he refers back to this episode: "When the Lord heard your loud complaint, He was angry. He vowed: "Not one of these men, this evil generation, shall see the good land that I swore to give to your fathers, none except Caleb.... Because of you, the Lord was incensed with me too, and He said: You shall not enter it either. Joshua ... who attends you, he shall enter it" (1:34-38).

Despite these two sad episodes, Moses impressed his monotheistic vision upon the Jews with such force that in the succeeding three millennia, Jews have never confused the messenger with the Author of the message. As Princeton philosopher Walter Kaufmann has written: "in Greece, the heroes of the past were held to have been sired by a god or to have been born of a goddess ... [and] in Egypt, the Pharaoh was considered divine." But despite the extraordinary veneration accorded Moses — "there has not arisen a prophet since like Moses" is the Bible's verdict ( Deuteronomy 34:10) — no Jewish thinker ever thought he was anything other than a man. See And No One Knows His Burial Place to This Day.

* - Lifespan of Moses as calculated by the Seder Olam Rabbah.

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Along with God, it is the figure of Moses (Moshe) who dominates the Torah. Acting at God's behest, it is he who leads the Jews out of slavery, unleashes the Ten Plagues against Egypt, guides the freed slaves for forty years in the wilderness, carries down the law from Mount Sinai, and prepares the Jews to enter the land of Canaan.

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Hank Greenberg
Moses

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https://docs.google.com/document/d/1MSf_Jq2_tBr5H8Nl_Ng2S-JurKpZYusvKi2ENSsxMng/edit?usp=sharing

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Adam Silver
Theodore Herzl

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Miriam
Aly Raisman

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Julian Edelman
Moses

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Rosalind Franklin
Miriam

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Hank Greenberg skipped a baseball game on Yom Kippur because he was a Jew and wanted to spend time with his family

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Julian Edelman was born on May 22, 1986 in Redwood City, California. He is a wide receiver and punt returner for the New England Patriots of the National Football League. He played college football at Kent State and the College of San Mateo as a quarterback, and was drafted by the Patriots in the seventh round of the 2009 NFL Draft. Thirteen years after he entered Kent State, he completed his degree in 2019.

Edelman is notable for his versatility, having played both wide receiver and cornerback in 2011, and for his punt returns. He holds the Patriots franchise record for longest punt return and the most punts returned for touchdowns; and, as of the start of the 2013 NFL season, the highest career punt return average among active players.

Edelman was born in Redwood City, California, the son of Angela (née Gole) and Frank Edelman, who owns a small business. His great grandfather was apparently Jewish. According to some biographies, his father is Jewish but does not identify as a Jew. His mother is not Jewish. During an NFL Network interview in December 2013, Edelman stated that he identifies as Jewish and that he celebrates Hanukkah,. He wore an Israeli-American flag pin on his hat during the November 2014 Denver Broncos game at Gillette Stadium. After the Pittsburgh synagogue shooting in 2018 that killed 11, he wore special cleats with Hebrew on them to honor the victims and tweeted: "My heart is broken for the families in Pittsburgh. It's hard to even imagine such senselessness. As a Jew, an American and a human, I'm devasted. We are with you, Pitssburgh. #treeoflifesynagogue"

Edelman spent his first four seasons in the league primarily backing up slot receiver Wes Welker, to whom he was often compared as the two have a similar physique and playing style. During those seasons, he primarily played as a kick returner, only seeing the field on offense when the highly productive Welker was injured. Welker left the team after the 2012 season and Edelman seamlessly moved in to his slot receiver role, becoming one of the main targets for Tom Brady.

In the 2014-2015 postseason, Edelman recorded a touchdown pass on his first-ever NFL pass attempt in the Patriots' Divisional Round playoff game against the Baltimore Ravens. After receiving a lateral pass from Brady, Edelman threw a forward pass to Danny Amendola, who scored a 51-yard touchdown to tie the game at 28-28. The pass was the longest touchdown pass thrown by a non-quarterback player in NFL playoff history.

He was sidelined with an ACL injury for the entire 2017 season, and served a 4 game suspension in 2018 for the use of performance-enhancing substances.

Edelman, nicknamed by his teammates "squirrel," is one of the most productive receivers in post-season history, ranking second overall (behind Jerry Rice) in both post-season receiving yards and post-season receptions. He has played in four Super Bowl games (Super Bowl XLVI, Super Bowl XLIX, Super Bowl LI, and Super Bowl LIII). Against the Seattle Seahawks in Super Bowl XLIX, Edelman led all receivers in yardage with 109 yards on 9 receptions. His touchdown reception with 2:02 left in the fourth quarter was the go-ahead score of the game, putting the Patriots up 28-24 and helping lead them to become the Superbowl champions. In the last three (all Patriots wins), he led all wide receivers in receiving yards, culminating in an MVP-earning performance in Super Bowl LIII when he had 10 catches for 141 yards, more than half of his team's total receiving yardage. He holds two Super Bowl records: career punt returns (8) and first half receptions in a single game (7).

Sources: Wikipedia;
"Julian Edelman is the first Jewish Super Bowl MVP," JTA, (February 3, 2019);
Gabe Friedman, "Is Patriots Wide Receiver Julian Edelman Jewish?" , (February 2, 2015);
Nate Bloom, "Julian Edelman,"Jewish Standard, (March 21, 2019);
"Patriots' Edelman Reaches Another Milestone: College Grad," Reuters, (May 12, 2019).

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Julian Edelman was born on May 22, 1986 in Redwood City, California. He is a wide receiver and punt returner for the New England Patriots of the National Football League. He played college football at Kent State and the College of San Mateo as a quarterback, and was drafted by the Patriots in the seventh round of the 2009 NFL Draft.

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Julian Edelman Link from Times of Israel

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Julian Edelman Link from Times of Israel

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JTA - The day after the New England Patriots beat the favored Kansas City Chiefs to reach their third straight Super Bowl - their amazing ninth in less than 20 years - CBS Sports analyst Boomer Esiason made an intriguing statement: Patriots wide receiver Julian Edelman belongs in the Pro Football Hall of Fame.

"Is Julian Edelman not a Hall of Famer?" Esiason, a former NFL quarterback, asked on a Boston radio show last week. "The guy is clutch in the biggest of games. I don't know what else to tell you. He is, in my eyes, truly the definition of a Hall of Famer: Make the play when the play needs to be made in the biggest games to win the game."

Edelman, one of only a few Jewish players in the league, is certainly the most successful, through his role as star quarterback Tom Brady's favorite target. The Brady-to-Edelman connection has been a major part of the Patriots' dominance in recent years, and the pair have won two Super Bowls together.

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Edelman, 32, also is the most outwardly Jewish NFL player, embracing that side of his identity over time. He has a Jewish father but was not raised in the religion, and through the Patriots front office often would defer on questions about his religion.

His is the quintessential surprise story: Undersized at 5-10 and less than 200 pounds, without blazing speed and coming from Kent State - not exactly Alabama - Edelman was picked toward the end of the last round of the 2009 draft. He didn't establish himself as a standout until the 2013 season. Coincidentally or not, it was during his breakout year that Edelman identified as Jewish in an interview with the NFL Network.

Since then, he has shown his Jewish pride on a number of occasions. In a 2014 game, for instance, he wore a pin featuring the Israeli flag. He has tweeted about Jewish holidays. He even went on a Birthright-style trip to Israel, and has written a children's book that references modern-day Zionism founder Theodor Herzl. After the Pittsburgh synagogue shooting in the fall that killed 11, he wore special cleats with Hebrew on them to honor the victims.

As Esiason noted, Edelman has become renowned in large part because of his clutch performances in the playoffs. He has made a series of memorable catches, including one in the 2017 Super Bowl that ranks among the wildest in championship games. Edelman also has the second most postseason receptions of all time.

But getting into the Hall of Fame in any sport isn't just about playoff performance - regular season statistics are an even bigger part of the equation. While Edelman has three seasons of over 90 receptions and two seasons of more than 1,000 receiving yards - more than respectable stats - he just doesn't have the numbers to make it to the Hall (regardless of how Boston-area sports writers have been spinning the story).

Still, could Edelman be the best Jewish professional football player ever? Jews certainly don't have a long or illustrious football lineage.

On paper, it looks like Sid Luckman, a Chicago Bears quarterback born to German Jewish immigrants in Brooklyn, owns that distinction. Luckman, who played for the Bears from 1939 to 1950, boasts an array of impressive stats: He led the Monsters of the Midway to four championships, was the league's Most Valuable Player in 1943, led the league in passing yards and touchdowns in three seasons, and holds the record for most touchdown passes in a single game with 7.

In 2016, the American Jewish Historical Society released a list of who it deemed to be the 10 best Jewish football players of all time. Luckman placed first, while Edelman was fourth behind two other Hall of Famers - offensive lineman Ron Mix and quarterback Benny Friedman.

Of course, Luckman played in a much different era. For now, Edelman remains the only modern Jewish player you can count on to appear in a Super Bowl - just about every year.

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Is Julian Edelman the best Jewish football player ever?

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JTA - The day after the New England Patriots beat the favored Kansas City Chiefs to reach their third straight Super Bowl - their amazing ninth in less than 20 years - CBS Sports analyst Boomer Esiason made an intriguing statement: Patriots wide receiver Julian Edelman belongs in the Pro Football Hall of Fame.

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Alexandra "Aly" Raisman is a Jewish American artistic gymnast and two time Olympic gold medalist for Team USA.

Raisman (born May 25, 1994) was born in Needham, Massachusetts and got involved with gymnastics at a very young age, following the footsteps of her mother who was a former high school gymnast herself. At only eighteen months old her mother enrolled Aly in a "Mommy & Me" class and she would continue training at Excel Gymnastics until she was ten. She then started with Brestyan's American Gymnastics under the guidance of Mihai and Slyvie Brestyan.

Throughout 2009, Raisman competed in Junior championships, placing third in the all-around at the Visa Championships in Texas and helping the American squad to a first place finish at the Junior Pan American Championships in Brazil. In March 2010, she competed in her first senior tournament, placing second in the all-around at the American Cup.

In 2011, Raisman competed in the VISA Championships in Minnesota, the American Cup in Florida, and the World Championship in Japan. At the Jesolo Championships in March 2011, she was part of the US team that won gold over the Italians and Russians. That same month, Raisman was awarded the Pearl D. Mazer Jewish Hall of Fame's Jewish Female High School Scholar Athlete Award .

In July 2012, at the Olympic gymastics trials in California, Raisman placed third in the all-around competition, first in balance beam, and first in floor exercises, helping her qualify for the 2012 London Olympics. Upon hearing of her selection for the five-person team, she said, "I feel so honored and so excited. I didn't think I would get this emotional about it, but I'm thinking about all of the hard work it has taken to get to this." Raisman was also one of nine Jews representing Team USA at the London Games - "there are not that many Jewish athletes out there, it is really an honor to be a Jewith athlete and be able to go to the Olympics," she said.

As the captain for the Team USA women's gymastics squad at the London Olympics, Raisman competed qualified for four events: the Team All-Around, Individual All-Around, Balance Beam, and Floor Exercise. In the team final, Raisman contributed scores of 14.933 on balance beam and 15.300 on floor toward the American team's first place gold-medal finish. She also won gold in the Floor Exercise - making her the first U.S. woman in Olympic history to win gold on the Floor Exercise - and a bronze in the Balance Beam. Her two gold and single bronze medals made her the most decorated U.S. Olympic gymnast at the 2012 London Olympics.

One of the most memorable parts of Raisman's floor routine in London was the choice of Hebrew folk song Hava Nagila as her background music. "I'm Jewish, so I thought it would be really nice to use Hava Nagila," Raisman said. "And it's a song the whole crowd can clap to, so for Olympic trials, there are about 20,000 people in the arena, and all of them clapping is an amazing feeling and it gives me a kind of extra boost of confidence and energy."

As of August 2012, Raisman has won five gold medals in competitions on behalf of the United States, six silver medals, and eight bronzes.

Raisman qualified for the August 2016 Olympic games in Rio de Janiero, Brazil in early July 2016.

Raisman celebrated her bat mitzvah in 2007, likes to participate in temple services, and enjoys spending Jewish holidays with her family.

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Alexandra "Aly" Raisman is a Jewish American artistic gymnast and two time Olympic gold medalist for Team USA. Raisman (born May 25, 1994) was born in Needham, Massachusetts and got involved with gymnastics at a very young age, following the footsteps of her mother who was a former high school gymnast herself.

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Along with God, it is the figure of Moses (Moshe) who dominates the Torah. Acting at God's behest, it is he who leads the Jews out of slavery, unleashes the Ten Plagues against Egypt, guides the freed slaves for forty years in the wilderness, carries down the law from Mount Sinai, and prepares the Jews to enter the land of Canaan. Without Moses, there would be little apart from laws to write about in the last four books of the Torah.

Moses is born during the Jewish enslavement in Egypt, during a terrible period when Pharaoh decrees that all male Hebrew infants are to be drowned at birth. His mother, Yocheved, desperate to prolong his life, floats him in a basket in the Nile. Hearing the crying child as she walks by, Pharaoh's daughter pities the crying infant and adopts him ( Exodus 2:1-10). It surely is no coincidence that the Jews' future liberator is raised as an Egyptian prince. Had Moses grown up in slavery with his fellow Hebrews, he probably would not have developed the pride, vision, and courage to lead a revolt.

The Torah records only three incidents in Moses' life before God appoints him a prophet. As a young man, outraged at seeing an Egyptian overseer beating a Jewish slave, he kills the overseer. The next day, he tries to make peace between two Hebrews who are fighting, but the aggressor takes umbrage and says: "Do you mean to kill me as you killed the Egyptian?" Moses immediately understands that he is in danger, for though his high status undoubtedly would protect him from punishment for the murder of a mere overseer, the fact that he killed the man for carrying out his duties to Pharaoh would brand him a rebel against the king. Indeed, Pharaoh orders Moses killed, and he flees to Midian. At this point, Moses probably wants nothing more than a peaceful interlude, but immediately he finds himself in another fight. The seven daughters of the Midianite priest Reuel (also called Jethro) are being abused by the Midianite male shepherds, and Moses rises to their defense ( Exodus 2:11-22).

The incidents are of course related. In all three, Moses shows a deep, almost obsessive commitment to fighting injustice. Furthermore, his concerns are not parochial. He intervenes when a non-Jew oppresses a Jew, when two Jews fight, and when non-Jews oppress other non-Jews.

Moses marries Tzipporah, one of the Midianite priest's daughters, and becomes the shepherd for his father-in-law's flock. On one occasion, when he has gone with his flock into the wilderness, an angel of the Lord appears to him in the guise of a bush that is burning but is not consumed (see next entry). The symbolism of the miracle is powerful. In a world in which nature itself is worshiped, God shows that He rules over it.

Once He has so effectively elicited Moses' attention, God commands-over Moses' strenuous objections-that he go to Egypt and along with his brother, Aaron, make one simple if revolutionary demand of Pharaoh: "Let my people go." Pharaoh resists Moses' petition, until God wreaks the Ten Plagues on Egypt, after which the children of Israel escape.

Months later, in the Sinai Desert, Moses climbs Mount Sinai and comes down with the Ten Commandments, only to discover the Israelites engaged in an orgy and worshiping a Golden Calf. The episode is paradigmatic: Only at the very moment God or Moses is doing something for them are they loyal believers. The instant God's or Moses' presence is not manifest, the children of Israel revert to amoral, immoral, and sometimes idolatrous behavior. Like a true parent, Moses rages at the Jews when they sin, but he never turns against them-even when God does. To God's wrathful declaration on one occasion that He will blot out the Jews and make of Moses a new nation, he answers, "Then blot me out too" (Exodus 32:32).

The law that Moses transmits to the Jews in the Torah embraces far more than the Ten Commandments. In addition to many ritual regulations. the Jews are instructed to love God as well as be in awe of Him, to love their neighbors as themselves, and to love the stranger-that is, the non-Jew living among them-as themselves as well.

The saddest event in Moses' life might well be God's prohibiting him from entering the land of Israel. The reason for this ban is explicitly connected to an episode in Numbers in which the Hebrews angrily demand that Moses supply them with water. God commands Moses to assemble the community, "and before their very eyes order the [nearby] rock to yield its water." Fed up with the Hebrews' constant whining and complaining, he says to them instead: "Listen, you rebels, shall we get water for you out of this rock?" He then strikes the rock twice with his rod, and water gushes out ( Numbers 20:2-13). It is this episode of disobedience, striking the rock instead of speaking to it, that is generally offered as the explanation for why God punishes Moses and forbids him to enter Israel. The punishment, however, seems so disproportionate to the offense, that the real reason for God's prohibition must go deeper. Most probably, as Dr. Jacob Milgrom, professor of Bible at the University of California, Berkeley, has suggested (elaborating on earlier comments of Rabbi Hananael, Nachmanides, and the Bekhor Shor) that Moses' sin was declaring, "Shall we get water for you out of this rock?" implying that it was he and his brother, Aaron, and not God, who were the authors of the miracle. Rabbi Irwin Kula has suggested that Moses' sin was something else altogether. Numbers 14:5 records that when ten of the twelve spies returned from Canaan and gloomily predicted that the Hebrews would never be able to conquer the land, the Israelites railed against Moses. In response, he seems to have had a mini-breakdown: "Then Moses and Aaron fell on their faces before all the assembled congregation of the Israelites." The two independent spies, Joshua and Caleb, both of whom rejected the majority report, took over "and exhorted the whole Israelite community" ( Numbers 14:7). Later, in Deuteronomy, when Moses delivers his final summing-up to the Israelites, he refers back to this episode: "When the Lord heard your loud complaint, He was angry. He vowed: "Not one of these men, this evil generation, shall see the good land that I swore to give to your fathers, none except Caleb.... Because of you, the Lord was incensed with me too, and He said: You shall not enter it either. Joshua ... who attends you, he shall enter it" (1:34-38).

Despite these two sad episodes, Moses impressed his monotheistic vision upon the Jews with such force that in the succeeding three millennia, Jews have never confused the messenger with the Author of the message. As Princeton philosopher Walter Kaufmann has written: "in Greece, the heroes of the past were held to have been sired by a god or to have been born of a goddess ... [and] in Egypt, the Pharaoh was considered divine." But despite the extraordinary veneration accorded Moses — "there has not arisen a prophet since like Moses" is the Bible's verdict ( Deuteronomy 34:10) — no Jewish thinker ever thought he was anything other than a man. See And No One Knows His Burial Place to This Day.

* - Lifespan of Moses as calculated by the Seder Olam Rabbah.

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Along with God, it is the figure of Moses (Moshe) who dominates the Torah. Acting at God's behest, it is he who leads the Jews out of slavery, unleashes the Ten Plagues against Egypt, guides the freed slaves for forty years in the wilderness, carries down the law from Mount Sinai, and prepares the Jews to enter the land of Canaan.

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Miriam
Ruth Bater Ginsburg

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Albert Einstein
Ruth Bader Ginsburg

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She is a gymnast and two time Olympic gold medalist for Team USA she worked really hard to get there!

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https://www.myjewishlearning.com/article/miriam/

https://www.jewishvirtuallibrary.org/miriam

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https://www.myjewishlearning.com/article/miriam/

https://www.jewishvirtuallibrary.org/miriam

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Moses's sister led the Israelite women in dance out of Egypt.

Miriam, the daughter of Amram and Jochebed and the older sister of Aaron and Moses, is one of the few women that the Bible calls prophetess. Her mother gave birth to Moses after Pharaoh had given orders to kill every newborn Israelite boy. Jochebed hid the baby for three months; and when she could no longer hide him, she put the child in a basket and placed it among the reeds by the bank of the Nile.

Miriam stationed herself at a distance to see what would befall the baby. The daughter of Pharaoh came down to bathe in the Nile, saw the basket among the reeds, and sent a slave girl to fetch it. She opened the basket and saw inside a baby boy crying. The princess took pity on the baby and said, "This must be a Hebrew child (Exodus 2:6)."

Miriam approached and asked her if she could get her a Hebrew nurse to suckle the baby. The daughter of Pharaoh agreed, and Miriam went and brought Jochebed, who was hired on the spot by the princess to take care of the baby and to nurse him.

Years later, when the Israelites left Egypt and crossed the Red Sea, Miriam took a timbrel in her hand and led the women in a triumphal procession, singing and dancing.

Later, when the Israelites were camping in Hazeroth, Miriam and Aaron made known their displeasure with the Ethiopian woman whom Moses had married. They also expressed their dissatisfaction with Moses himself, saying that God did not speak only through Moses, but also through them. Moses, a very humble and long-suffering man, did not react to their criticisms, but God called the three siblings to the Tabernacle.

The Lord came down in a pillar of cloud, stopped at the entrance of the Tabernacle, and ordered Aaron and Miriam to come out. God told them (Numbers 12:6-8): "Hear these My words: When a prophet of the Lord arises among you, I make Myself known to him in a vision, I speak with him in a dream. Not so with My servant Moses; he is trusted throughout My household. With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of the Lord. How then did you not shrink from speaking against My servant Moses!"

Angry with them, the Lord departed. Miriam became a leper, white as snow, the moment that the cloud rose from the Tabernacle. Aaron looked at her and, turning to Moses, asked for forgiveness, and begged him to restore Miriam's health.

Moses prayed to God to heal Miriam, and God answered that Miriam should be kept out of the camp for seven days and then should be allowed back. Miriam was shut out of the camp for seven days. The people waited and did not renew their march until Miriam was readmitted. She died sometime later in Kadesh and was buried there.

Reprinted with permission from Who's Who in the Hebrew Bible (The Jewish Publication Society).

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Moses's sister led the Israelite women in dance out of Egypt. Miriam, the daughter of Amram and Jochebed and the older sister of Aaron and Moses, is one of the few women that the Bible calls prophetess. Her mother gave birth to Moses after Pharaoh had given orders to kill every newborn Israelite boy.

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Miriam was Aaron and Moses's older sister. According to some sources, she was seven years older than Moses, but other sources seem to indicate that she was older than that. Some sources indicate that Miriam was Puah, one of the midwives who rescued Hebrew babies from Pharaoh's edict against them ( Ex. 1:15-19).

Miriam was a prophetess in her own right ( Ex. 15:20), the first woman described that way in scripture (although Sarah is also considered to be a prophetess, that word is not applied to her in scripture). According to tradition, she prophesied before Moses's birth that her parents would give birth to the person who would bring about their people's redemption.

Miriam waited among the bulrushes while Moses's ark was in the river, watching over him to make sure he was all right ( Ex. 2:4). When the Pharaoh's daughter drew Moses out of the water, Miriam arranged for their mother, Yocheved, to nurse Moses and raise him until he was weaned ( Ex. 2:7-9).

Miriam led the women of Israel in a song and dance of celebration after the Pharaoh's men were drowned in the sea ( Ex. 15:20-21). She is said to be the ancestress of other creative geniuses in Israel's history: Bezalel, the architect of the mishkan (the portable sanctuary used in the desert) ( Ex. 31:1-3) and King David.

According to tradition, because of Miriam's righteousness, a well followed the people through the desert throughout their wanderings, and that well remained with them until the day of Miriam's death.

Like her brothers, Miriam was not perfect. She led her brother Aaron to speak against Moses over a matter involving a Cushite woman he had married (Zipporah, or possibly a second wife) ( Num. 12:1). They also objected to his leadership, noting that he had no monopoly on Divine Communication ( Num12:2). For this, Miriam was punished with tzaaras (an affliction generally translated as leprosy) ( Num. 12:10). However, Aaron pled on her behalf, and she was cured ( Num. 12:11).

Like her brothers, Miriam died in the desert before the people reached the Promised Land ( Num. 20:1).

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Miriam was Aaron and Moses's older sister. According to some sources, she was seven years older than Moses, but other sources seem to indicate that she was older than that. Some sources indicate that Miriam was Puah, one of the midwives who rescued Hebrew babies from Pharaoh's edict against them ( Ex.

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-He led the Jews out of Egypt
-He opened the sea and walked through a path.

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-Deshaun Jackson said something bad about Jews and Edelman brought him to the Holocausts Museum
-He won 3 super  bowls. and he won a super bowl MVP

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Miriam: Like her brothers, Miriam died in the desert before the people reached the Promised Land

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He is the only Jewish Super Bowl MVP.

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He led the Jews out of Egypt.

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I am ... a first generation American on my father's side, barely second generation on my mother's. Neither of my parents had the means to attend college, but both taught me to love learning, to care about people, and to work hard for whatever I wanted or believed in. Their parents had the foresight to leave the old country, where Jewish ancestry and faith meant exposure to pogroms and denigration of one's human worth." (U.S. Congress, p. 49)

Ruth Bader Ginsburg is the first Jewish woman (and only the second woman) appointed to the United States Supreme Court. Although not a religiously observant Jew, she is very conscious of her Jewish roots, as evidenced by the statement quoted above and by her reply to Senator Edward Kennedy at the confirmation hearings. When he suggested that her personal experience and pioneering work with gender discrimination would also sensitize her to racial discrimination, she said:

Senator Kennedy, I am alert to discrimination. I grew up during World War II in a Jewish family. I have memories as a child, even before the war, of being in a car with my parents and passing a place in [Pennsylvania], a resort with a sign out in front that read: "No dogs or Jews allowed." Signs of that kind existed in this country during my childhood. One couldn't help but be sensitive to discrimination living as a Jew in America at the time of World War II. (U.S. Congress, p. 139)

I first heard about Ruth Ginsburg in my third year at Columbia Law School , when Professor Gerald Gunther invited me to his office to discuss the possibility of a judicial clerkship. Professor Gunther told me that based on my record he would recommend me to Justice Felix Frankfurter of the United States Supreme Court, but added that when Ginsburg was recommended to Justice Frankfurter two years earlier, Justice Frankfurter had replied that he would not be the one to break the tradition of male clerks only.

I met Ginsburg about a year later, as I was starting and she was completing a clerkship with Judge Edmund L. Palmieri of the U.S. District Court for the Southern District of New York, one of the few federal judges who hired female law clerks at that time. Her ability and tact became evident very quickly. It was motion day, and Judge Palmieri was about to rule on a motion that had just been argued. Ruth sent him a note, asking whether he could reserve decision, because she thought there was a Supreme Court case on point. She was, of course, right. There was a U.S. Supreme Court decision that was dispositive and that, amazingly, neither lawyer had mentioned.

Years later, I learned from Professor Gunther that even though Judge Palmieri was impressed by Ginsburg's record, he was very reluctant to appoint her and did so only after a great deal of urging by Gunther, who knew him personally, and a written promise by a male student that if the appointment of Ginsburg did not work out he would leave his law firm job to take over the clerkship. That, of course, was not necessary. Palmieri was delighted with her work, and they remained lifelong friends.

Ruth Bader Ginsburg was born on March 15, 1933, in Brooklyn, New York, the child of a Jewish immigrant father and a native-born Jewish mother. Her father, Nathan, came to the United States from Russia when he was thirteen. Her mother, Celia (Amster), was born in the United States, her parents having emigrated from a small town near Cracow, Poland, four months before she was born. Neither of her parents had the financial means to go to college. Her father worked as a furrier and later in a men's clothing store.

Some of Ruth's earliest memories are of going to the public library with her mother, trips that imbued her with a desire to read and a love of learning. She also remembers her mother shopping for bargains to save money for Ruth's college education. Although her mother did not work outside the home, she impressed upon Ruth the need to be independent and to develop her own ideas to the fullest. It was her mother who most influenced her life. "I think of her often when I am in challenging situations that compel a top performance" (Swiger, p. 55). She wore her mother's pin and earrings when arguing cases before the Supreme Court because, she thought, her mother would have liked that. Her mother, she said in her acceptance speech in the Rose Garden, was "the bravest and strongest person I have known, who was taken from me much too soon. I pray that I may be all that she would have been had she lived in an age when women could aspire and achieve and daughters are cherished as much as sons" ( NYTimes).

Ruth attended P.S. 238 and Madison High School in Brooklyn and edited the school newspaper, the Highway Herald, for which she wrote articles on the Magna Carta and on the Bill of Rights. In high school, she was also an active member and officer of the Go-Getters, a pep club for sporting and social events; she wore its black satin jacket, sold tickets to football games and other functions, and chipped her tooth twirling a baton when Madison played Lincoln High School (Ayer, p. 16).

Upon graduation from high school, she received various awards and a New York State scholarship. Cornell University, which she chose, provided additional financial assistance, and she also worked at part-time clerical jobs to earn extra money (Swiger, p. 56). She majored in government and credits Professor Robert E. Cushman, with whom she studied and for whom she worked as a research assistant, with arousing her interest in a career in law. It was, she said, "[the] heyday of McCarthyism [and Cushman defended] our deep-seated national values-freedom of thought, speech and press. ... The McCarthy era was a time when courageous lawyers were using their legal training in support of the right to think and speak freely. ... That a lawyer could do something that was personally satisfying and at the same time work to preserve the values that have made this country great was an exciting prospect for me" (Gilbert and Moore, p. 156).

She credits another professor at Cornell, Vladimir Nabokov, with influencing her reading habits and writing style. "He loved words ... the sound of words. ... Even when I write an opinion, I will often read a sentence aloud and [ask,] 'Can I say this in fewer words-can I write it so the meaning will come across with greater clarity?'" (Swiger, p. 55).

Ruth graduated from Cornell with high honors in government and distinction in all subjects and was elected to Phi Beta Kappa. In her freshman year at Cornell, she met Martin David Ginsburg, whom she married in June 1954, shortly after her graduation. Martin, who had been a year ahead of her at Cornell, had just completed his first year at Harvard Law School when they married. Although she, too, was accepted by Harvard Law School, they moved to Fort Sill, Oklahoma, where Martin was sent by the army.

Ginsburg took a job with the Social Security Office in Lawton, Oklahoma. When she disclosed that she was pregnant, her superior decided that she could not travel to a training session required for the position for which she had qualified and gave her a lower position at less pay. On July 21, 1955, she gave birth to a daughter, Jane, now a professor of law at Columbia Law School and a leading authority on copyright and trademark law.

The following year, Ginsburg started Harvard Law School. There were only nine women in a class of five hundred. At a dinner he hosted for the women students, Dean Erwin Griswold asked each to explain how she justified taking a place in the class that would otherwise have gone to a man. A room in the Lamont Library was closed to women, making it impossible for Ginsburg to get a periodical she needed to do a cite-checking assignment for the law review. Professors sometimes called on women students "for comic relief" (Gilbert and Moore, p. 158). Even though she was married, had a small child, and gathered notes for her husband's classes as well as her own (while he was seriously ill), she succeeded in getting elected to and carrying on her work for the Harvard Law Review.

In 1958, Martin graduated from Harvard Law School and accepted a position with a prominent New York law firm. Ruth transferred to Columbia Law School, where she was also invited to join the Columbia Law Review and tied for first in the class.

Harvard Law School refused to give her a degree, as is routinely done nowadays for a student who transfers after the second year. However, Columbia Law School gave her a degree, even though she had studied at Columbia only her last year. Years later, when she had become prominent, Harvard offered to give her a degree, on condition that she give up her Columbia degree. She declined to do so.

Based on her outstanding record, Professor (later Dean) Albert Sacks of Harvard Law School recommended her as a law clerk to Justice Felix Frankfurter, but he was not willing to take a woman. Indeed, notwithstanding her impressive credentials, she had great difficulty getting any job. "Not a single law firm in the entire city of New York," she said, offered her a position (Carlson, p. 38). As she explained in a 1993 interview, "In the fifties, the traditional law firms were just beginning to turn around on hiring Jews. ... But to be a woman, a Jew, and a mother to boot, that combination was a bit much" (Gilbert and Moore, p. 158). Finally, through the efforts of Professor Gerald Gunther, she was hired as a law clerk by Judge Edmund L. Palmieri.

Following her clerkship with Palmieri, Ginsburg did have offers from law firms, but decided to join the Columbia Project on International Civil Procedure. The purpose of the project, financed by the Carnegie Foundation, was to do basic research on foreign systems of civil procedure and to study and propose improvements of U.S. rules on transnational litigation. Professor Hans Smit, originally from Holland, with law degrees both from Amsterdam University and Columbia, joined the Columbia Law School faculty to direct the project. Truly egalitarian, he not only appointed women (Ginsburg and the writer of this article) to work on the project, but paid them and the men the salary that men were being paid by the major law firms at the time. Ginsburg learned Swedish and worked in Sweden with a Swedish judge on a book on Swedish civil procedure, for which she was later awarded an honorary doctorate by the University of Lund.

When she completed work on the project and indicated her interest in pursuing an academic career, Smit urged her appointment to the Columbia Law School faculty, but to no avail. On the recommendation of Professor Walter Gellhorn, a member of the Columbia faculty and at the time the president of the American Association of Law Schools, Ginsburg accepted a position at Rutgers, one of the few law schools willing to accept women on its faculty at that time. She taught at Rutgers from 1963 to 1972.

While at Rutgers, Ginsburg became pregnant with her second child. Afraid that if the pregnancy were discovered she might lose her position, she concealed it by wearing loose-fitting clothes borrowed from her mother-in-law. The Ginsburgs' second child, a son, whom they named James, was born in September 1965, shortly before the fall semester began.

It was at Rutgers that Ruth Ginsburg first became involved in women's rights. In the late 1960s, sex discrimination complaints began "trickling" into the New Jersey affiliate of the American Civil Liberties Union (ACLU). They were referred to her, Ginsburg said, "because, well, sex discrimination was regarded as a woman's job." Her students prodded her "to take an active part in the effort to eliminate senseless gender lines in the law" (Gilbert and Moore, p. 153), and she was inspired to do so by the women referred to her by the ACLU. In 1971 the U.S. Supreme Court decided Reed v. Reed, unanimously overturning a state law that gave men preference over women for appointments as administrators of decedents' estates. Although Ginsburg did not argue the case, she was the principal author of the brief. Following the Reed victory, the ACLU voted to establish a Women's Rights Project, and Ginsburg became its codirector. Columbia finally offered her a position, and in 1972 she became the first tenured woman on the Columbia Law School faculty.

Ruth Ginsburg divided her time between Columbia and the Women's RightsProject. From the numerous sex discrimination cases brought to the project, she carefully selected those that raised issues she considered "ripe for change through litigation." These were mainly employment-related cases that, in her words, "lent themselves to the strategy of sequential presentations leading to incremental advances" (Cowan, pp. 390-393).

In determining whether a statute violates the equal protection clause of the Fourteenth Amendment, the U.S. Supreme Court has applied three tests: (1) the "rational basis" test, i.e., whether there is a rational basis for the law; (2) "intermediate scrutiny," whether the law is "substantially related" to the achievement of an "important government purpose"; and (3) "strict scrutiny," applied to laws that draw a distinction based on race, which is considered a "suspect" classification. Ginsburg argued that laws that draw a distinction based on gender should also be subjected to strict scrutiny. The problem, as she explained at her confirmation hearings, was that while "race discrimination was immediately perceived as evil, odious, and intolerable," laws discriminating against women were often justified as protecting women (U.S. Congress, p. 122). She therefore chose cases that would show that using gender as a basis for different treatment was harmful not only to women but also to men.

Weinberger v. Wiesenfeld (1975) was perfect for that, "a gem of a case" (Cowan, pp. 396-397). Wiesenfeld's wife had died in childbirth, and he wanted to care personally for their infant son but was denied Social Security benefits. The Social Security Act provided survivor's benefits to women with children, but not to men with children, even though men and women paid Social Security taxes at the same rate. Ginsburg argued that while this regulation appeared to protect women, its effect was to deny women workers and their families the protection provided to male workers. A unanimous Supreme Court held the regulation unconstitutional. The Court did so, however, without holding that gender-based distinctions were, like race-based distinctions, suspect and subject to strict scrutiny. A majority of the Court has still never held gender a suspect classification subject to strict scrutiny.

In 1996 the United States Supreme Court decided another gender discrimination case, United States v. Virginia. Ruth Bader Ginsburg wrote the opinion for the Court, which held that the exclusion of women from the Virginia Military Institute violated the equal protection clause of the Fourteenth Amendment. Those "who seek to defend gender-based government action," she wrote, "must demonstrate an 'exceedingly persuasive justification' for that action."

Ginsburg was on the Columbia Law School faculty from 1972 to 1980. During that period she directed the ACLU Women's Project, taught courses and seminars in civil procedure, conflict of laws, constitutional law, and sex discrimination, wrote a number of articles, and prepared the first casebook on gender-based discrimination. In 1980 she was appointed by President Carter to the Court of Appeals for the District of Columbia Circuit, a court that hears some of the most interesting federal cases. Two of the cases on which she sat while on the D.C. Circuit Court of Appeals are of particular Jewish interest: Goldman v. Secretary of Defense and U.S. v. Pollard. One concerned a Jewish captain in the U.S. Air Force who insisted on the right to wear a yarmulke (head covering) in the military, the other a Jewish man who had been charged with passing classified information to Israel, pleaded guilty, and later sought to withdraw his plea.

On June 14, 1993, Ruth Bader Ginsburg was nominated by President Clinton to be an associate justice of the United States Supreme Court. Some women's groups opposed her appointment because she had spoken and written critically of the Court's rationale in Roe v. Wade, the Supreme Court decision that there is a constitutional right to abortion, but most women's groups and numerous scholars and academics strongly supported the nomination. She was confirmed by the Senate as an associate justice of the Supreme Court on August 3, 1993.

Ginsburg has experienced great adversity in her life. Her only sister died when she was very young. Her mother became ill with cancer just as Ruth was starting high school and died one day before her graduation, at which Ruth was to speak. During his third year at Harvard, her husband was in a car accident and later was diagnosed with a rare form of cancer that few had ever survived and underwent massive surgery and radical radiation while in law school.

She has also had great good fortune: first, in her remarkable intellect, which manifested itself at every stage of her life; second, but perhaps equally important in making it possible for her to reach the pinnacle of her profession, a husband and family who have been wonderfully supportive in every way, as she often notes. At Harvard, Martin assured his friends that she would make law review and later it was he who organized support for her appointments to the U.S. Court of Appeals and to the U.S. Supreme Court. In her own words, he has been her "best friend and biggest booster" ( NYTimes). "A supportive husband who is willing to share duties and responsibilities is a must ...," she says, "for any woman who hopes to combine marriage and a career." (Ayer, 28).

The extent of her family's belief in and support for her is perhaps best symbolized by an entry in her daughter's high school yearbook. Under "ambition," it stated, "to see my mother appointed to the Supreme Court" ( NYTimes).

In an address to the American Jewish Committee after her appointment to the Supreme Court she said, "I am a judge born, raised, and proud of being a Jew. The demand for justice runs through the entirety of the Jewish tradition. I hope, in my years on the bench of the Supreme Court of the United States, I will have the strength and the courage to remain constant in the service of that demand."

Although she is the first Jewish woman on the Court, she follows such outstanding Jewish jurists as Brandeis, Cardozo, and Frankfurter, and will no doubt continue their tradition of greatness.

Ruth Bader Ginsburg died of complications from pancreatic cancer on September 18, 2020.

NOTE: This entry will be updated soon.

To see video clips from an interview with Ruth Bader Ginsburg from the MAKERS project, click here.

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Ruth Bader Ginsburg | Jewish Women's Archive

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I am ... a first generation American on my father's side, barely second generation on my mother's. Neither of my parents had the means to attend college, but both taught me to love learning, to care about people, and to work hard for whatever I wanted or believed in.

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I am ... a first generation American on my father's side, barely second generation on my mother's. Neither of my parents had the means to attend college, but both taught me to love learning, to care about people, and to work hard for whatever I wanted or believed in. Their parents had the foresight to leave the old country, where Jewish ancestry and faith meant exposure to pogroms and denigration of one's human worth." (U.S. Congress, p. 49)

Ruth Bader Ginsburg is the first Jewish woman (and only the second woman) appointed to the United States Supreme Court. Although not a religiously observant Jew, she is very conscious of her Jewish roots, as evidenced by the statement quoted above and by her reply to Senator Edward Kennedy at the confirmation hearings. When he suggested that her personal experience and pioneering work with gender discrimination would also sensitize her to racial discrimination, she said:

Senator Kennedy, I am alert to discrimination. I grew up during World War II in a Jewish family. I have memories as a child, even before the war, of being in a car with my parents and passing a place in [Pennsylvania], a resort with a sign out in front that read: "No dogs or Jews allowed." Signs of that kind existed in this country during my childhood. One couldn't help but be sensitive to discrimination living as a Jew in America at the time of World War II. (U.S. Congress, p. 139)

I first heard about Ruth Ginsburg in my third year at Columbia Law School , when Professor Gerald Gunther invited me to his office to discuss the possibility of a judicial clerkship. Professor Gunther told me that based on my record he would recommend me to Justice Felix Frankfurter of the United States Supreme Court, but added that when Ginsburg was recommended to Justice Frankfurter two years earlier, Justice Frankfurter had replied that he would not be the one to break the tradition of male clerks only.

I met Ginsburg about a year later, as I was starting and she was completing a clerkship with Judge Edmund L. Palmieri of the U.S. District Court for the Southern District of New York, one of the few federal judges who hired female law clerks at that time. Her ability and tact became evident very quickly. It was motion day, and Judge Palmieri was about to rule on a motion that had just been argued. Ruth sent him a note, asking whether he could reserve decision, because she thought there was a Supreme Court case on point. She was, of course, right. There was a U.S. Supreme Court decision that was dispositive and that, amazingly, neither lawyer had mentioned.

Years later, I learned from Professor Gunther that even though Judge Palmieri was impressed by Ginsburg's record, he was very reluctant to appoint her and did so only after a great deal of urging by Gunther, who knew him personally, and a written promise by a male student that if the appointment of Ginsburg did not work out he would leave his law firm job to take over the clerkship. That, of course, was not necessary. Palmieri was delighted with her work, and they remained lifelong friends.

Ruth Bader Ginsburg was born on March 15, 1933, in Brooklyn, New York, the child of a Jewish immigrant father and a native-born Jewish mother. Her father, Nathan, came to the United States from Russia when he was thirteen. Her mother, Celia (Amster), was born in the United States, her parents having emigrated from a small town near Cracow, Poland, four months before she was born. Neither of her parents had the financial means to go to college. Her father worked as a furrier and later in a men's clothing store.

Some of Ruth's earliest memories are of going to the public library with her mother, trips that imbued her with a desire to read and a love of learning. She also remembers her mother shopping for bargains to save money for Ruth's college education. Although her mother did not work outside the home, she impressed upon Ruth the need to be independent and to develop her own ideas to the fullest. It was her mother who most influenced her life. "I think of her often when I am in challenging situations that compel a top performance" (Swiger, p. 55). She wore her mother's pin and earrings when arguing cases before the Supreme Court because, she thought, her mother would have liked that. Her mother, she said in her acceptance speech in the Rose Garden, was "the bravest and strongest person I have known, who was taken from me much too soon. I pray that I may be all that she would have been had she lived in an age when women could aspire and achieve and daughters are cherished as much as sons" ( NYTimes).

Ruth attended P.S. 238 and Madison High School in Brooklyn and edited the school newspaper, the Highway Herald, for which she wrote articles on the Magna Carta and on the Bill of Rights. In high school, she was also an active member and officer of the Go-Getters, a pep club for sporting and social events; she wore its black satin jacket, sold tickets to football games and other functions, and chipped her tooth twirling a baton when Madison played Lincoln High School (Ayer, p. 16).

Upon graduation from high school, she received various awards and a New York State scholarship. Cornell University, which she chose, provided additional financial assistance, and she also worked at part-time clerical jobs to earn extra money (Swiger, p. 56). She majored in government and credits Professor Robert E. Cushman, with whom she studied and for whom she worked as a research assistant, with arousing her interest in a career in law. It was, she said, "[the] heyday of McCarthyism [and Cushman defended] our deep-seated national values-freedom of thought, speech and press. ... The McCarthy era was a time when courageous lawyers were using their legal training in support of the right to think and speak freely. ... That a lawyer could do something that was personally satisfying and at the same time work to preserve the values that have made this country great was an exciting prospect for me" (Gilbert and Moore, p. 156).

She credits another professor at Cornell, Vladimir Nabokov, with influencing her reading habits and writing style. "He loved words ... the sound of words. ... Even when I write an opinion, I will often read a sentence aloud and [ask,] 'Can I say this in fewer words-can I write it so the meaning will come across with greater clarity?'" (Swiger, p. 55).

Ruth graduated from Cornell with high honors in government and distinction in all subjects and was elected to Phi Beta Kappa. In her freshman year at Cornell, she met Martin David Ginsburg, whom she married in June 1954, shortly after her graduation. Martin, who had been a year ahead of her at Cornell, had just completed his first year at Harvard Law School when they married. Although she, too, was accepted by Harvard Law School, they moved to Fort Sill, Oklahoma, where Martin was sent by the army.

Ginsburg took a job with the Social Security Office in Lawton, Oklahoma. When she disclosed that she was pregnant, her superior decided that she could not travel to a training session required for the position for which she had qualified and gave her a lower position at less pay. On July 21, 1955, she gave birth to a daughter, Jane, now a professor of law at Columbia Law School and a leading authority on copyright and trademark law.

The following year, Ginsburg started Harvard Law School. There were only nine women in a class of five hundred. At a dinner he hosted for the women students, Dean Erwin Griswold asked each to explain how she justified taking a place in the class that would otherwise have gone to a man. A room in the Lamont Library was closed to women, making it impossible for Ginsburg to get a periodical she needed to do a cite-checking assignment for the law review. Professors sometimes called on women students "for comic relief" (Gilbert and Moore, p. 158). Even though she was married, had a small child, and gathered notes for her husband's classes as well as her own (while he was seriously ill), she succeeded in getting elected to and carrying on her work for the Harvard Law Review.

In 1958, Martin graduated from Harvard Law School and accepted a position with a prominent New York law firm. Ruth transferred to Columbia Law School, where she was also invited to join the Columbia Law Review and tied for first in the class.

Harvard Law School refused to give her a degree, as is routinely done nowadays for a student who transfers after the second year. However, Columbia Law School gave her a degree, even though she had studied at Columbia only her last year. Years later, when she had become prominent, Harvard offered to give her a degree, on condition that she give up her Columbia degree. She declined to do so.

Based on her outstanding record, Professor (later Dean) Albert Sacks of Harvard Law School recommended her as a law clerk to Justice Felix Frankfurter, but he was not willing to take a woman. Indeed, notwithstanding her impressive credentials, she had great difficulty getting any job. "Not a single law firm in the entire city of New York," she said, offered her a position (Carlson, p. 38). As she explained in a 1993 interview, "In the fifties, the traditional law firms were just beginning to turn around on hiring Jews. ... But to be a woman, a Jew, and a mother to boot, that combination was a bit much" (Gilbert and Moore, p. 158). Finally, through the efforts of Professor Gerald Gunther, she was hired as a law clerk by Judge Edmund L. Palmieri.

Following her clerkship with Palmieri, Ginsburg did have offers from law firms, but decided to join the Columbia Project on International Civil Procedure. The purpose of the project, financed by the Carnegie Foundation, was to do basic research on foreign systems of civil procedure and to study and propose improvements of U.S. rules on transnational litigation. Professor Hans Smit, originally from Holland, with law degrees both from Amsterdam University and Columbia, joined the Columbia Law School faculty to direct the project. Truly egalitarian, he not only appointed women (Ginsburg and the writer of this article) to work on the project, but paid them and the men the salary that men were being paid by the major law firms at the time. Ginsburg learned Swedish and worked in Sweden with a Swedish judge on a book on Swedish civil procedure, for which she was later awarded an honorary doctorate by the University of Lund.

When she completed work on the project and indicated her interest in pursuing an academic career, Smit urged her appointment to the Columbia Law School faculty, but to no avail. On the recommendation of Professor Walter Gellhorn, a member of the Columbia faculty and at the time the president of the American Association of Law Schools, Ginsburg accepted a position at Rutgers, one of the few law schools willing to accept women on its faculty at that time. She taught at Rutgers from 1963 to 1972.

While at Rutgers, Ginsburg became pregnant with her second child. Afraid that if the pregnancy were discovered she might lose her position, she concealed it by wearing loose-fitting clothes borrowed from her mother-in-law. The Ginsburgs' second child, a son, whom they named James, was born in September 1965, shortly before the fall semester began.

It was at Rutgers that Ruth Ginsburg first became involved in women's rights. In the late 1960s, sex discrimination complaints began "trickling" into the New Jersey affiliate of the American Civil Liberties Union (ACLU). They were referred to her, Ginsburg said, "because, well, sex discrimination was regarded as a woman's job." Her students prodded her "to take an active part in the effort to eliminate senseless gender lines in the law" (Gilbert and Moore, p. 153), and she was inspired to do so by the women referred to her by the ACLU. In 1971 the U.S. Supreme Court decided Reed v. Reed, unanimously overturning a state law that gave men preference over women for appointments as administrators of decedents' estates. Although Ginsburg did not argue the case, she was the principal author of the brief. Following the Reed victory, the ACLU voted to establish a Women's Rights Project, and Ginsburg became its codirector. Columbia finally offered her a position, and in 1972 she became the first tenured woman on the Columbia Law School faculty.

Ruth Ginsburg divided her time between Columbia and the Women's RightsProject. From the numerous sex discrimination cases brought to the project, she carefully selected those that raised issues she considered "ripe for change through litigation." These were mainly employment-related cases that, in her words, "lent themselves to the strategy of sequential presentations leading to incremental advances" (Cowan, pp. 390-393).

In determining whether a statute violates the equal protection clause of the Fourteenth Amendment, the U.S. Supreme Court has applied three tests: (1) the "rational basis" test, i.e., whether there is a rational basis for the law; (2) "intermediate scrutiny," whether the law is "substantially related" to the achievement of an "important government purpose"; and (3) "strict scrutiny," applied to laws that draw a distinction based on race, which is considered a "suspect" classification. Ginsburg argued that laws that draw a distinction based on gender should also be subjected to strict scrutiny. The problem, as she explained at her confirmation hearings, was that while "race discrimination was immediately perceived as evil, odious, and intolerable," laws discriminating against women were often justified as protecting women (U.S. Congress, p. 122). She therefore chose cases that would show that using gender as a basis for different treatment was harmful not only to women but also to men.

Weinberger v. Wiesenfeld (1975) was perfect for that, "a gem of a case" (Cowan, pp. 396-397). Wiesenfeld's wife had died in childbirth, and he wanted to care personally for their infant son but was denied Social Security benefits. The Social Security Act provided survivor's benefits to women with children, but not to men with children, even though men and women paid Social Security taxes at the same rate. Ginsburg argued that while this regulation appeared to protect women, its effect was to deny women workers and their families the protection provided to male workers. A unanimous Supreme Court held the regulation unconstitutional. The Court did so, however, without holding that gender-based distinctions were, like race-based distinctions, suspect and subject to strict scrutiny. A majority of the Court has still never held gender a suspect classification subject to strict scrutiny.

In 1996 the United States Supreme Court decided another gender discrimination case, United States v. Virginia. Ruth Bader Ginsburg wrote the opinion for the Court, which held that the exclusion of women from the Virginia Military Institute violated the equal protection clause of the Fourteenth Amendment. Those "who seek to defend gender-based government action," she wrote, "must demonstrate an 'exceedingly persuasive justification' for that action."

Ginsburg was on the Columbia Law School faculty from 1972 to 1980. During that period she directed the ACLU Women's Project, taught courses and seminars in civil procedure, conflict of laws, constitutional law, and sex discrimination, wrote a number of articles, and prepared the first casebook on gender-based discrimination. In 1980 she was appointed by President Carter to the Court of Appeals for the District of Columbia Circuit, a court that hears some of the most interesting federal cases. Two of the cases on which she sat while on the D.C. Circuit Court of Appeals are of particular Jewish interest: Goldman v. Secretary of Defense and U.S. v. Pollard. One concerned a Jewish captain in the U.S. Air Force who insisted on the right to wear a yarmulke (head covering) in the military, the other a Jewish man who had been charged with passing classified information to Israel, pleaded guilty, and later sought to withdraw his plea.

On June 14, 1993, Ruth Bader Ginsburg was nominated by President Clinton to be an associate justice of the United States Supreme Court. Some women's groups opposed her appointment because she had spoken and written critically of the Court's rationale in Roe v. Wade, the Supreme Court decision that there is a constitutional right to abortion, but most women's groups and numerous scholars and academics strongly supported the nomination. She was confirmed by the Senate as an associate justice of the Supreme Court on August 3, 1993.

Ginsburg has experienced great adversity in her life. Her only sister died when she was very young. Her mother became ill with cancer just as Ruth was starting high school and died one day before her graduation, at which Ruth was to speak. During his third year at Harvard, her husband was in a car accident and later was diagnosed with a rare form of cancer that few had ever survived and underwent massive surgery and radical radiation while in law school.

She has also had great good fortune: first, in her remarkable intellect, which manifested itself at every stage of her life; second, but perhaps equally important in making it possible for her to reach the pinnacle of her profession, a husband and family who have been wonderfully supportive in every way, as she often notes. At Harvard, Martin assured his friends that she would make law review and later it was he who organized support for her appointments to the U.S. Court of Appeals and to the U.S. Supreme Court. In her own words, he has been her "best friend and biggest booster" ( NYTimes). "A supportive husband who is willing to share duties and responsibilities is a must ...," she says, "for any woman who hopes to combine marriage and a career." (Ayer, 28).

The extent of her family's belief in and support for her is perhaps best symbolized by an entry in her daughter's high school yearbook. Under "ambition," it stated, "to see my mother appointed to the Supreme Court" ( NYTimes).

In an address to the American Jewish Committee after her appointment to the Supreme Court she said, "I am a judge born, raised, and proud of being a Jew. The demand for justice runs through the entirety of the Jewish tradition. I hope, in my years on the bench of the Supreme Court of the United States, I will have the strength and the courage to remain constant in the service of that demand."

Although she is the first Jewish woman on the Court, she follows such outstanding Jewish jurists as Brandeis, Cardozo, and Frankfurter, and will no doubt continue their tradition of greatness.

Ruth Bader Ginsburg died of complications from pancreatic cancer on September 18, 2020.

NOTE: This entry will be updated soon.

To see video clips from an interview with Ruth Bader Ginsburg from the MAKERS project, click here.

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Ruth Bader Ginsburg | Jewish Women's Archive

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I am ... a first generation American on my father's side, barely second generation on my mother's. Neither of my parents had the means to attend college, but both taught me to love learning, to care about people, and to work hard for whatever I wanted or believed in.

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Born in the Bronx on July 24, 1920, Bella (Savitzky) Abzug predated women's right to vote by one month. A fighter for justice and peace, equal rights, human dignity, environmental integrity, and sustainable development, Bella Abzug has advanced human goals and political alliances worldwide.

Most recently, as cocreator and president of the Women's Environmental and Development Organization (WEDO), a global organization, Abzug galvanized and helped transform the United Nations agenda regarding women and their concerns for human rights, economic justice, population, development, and the environment. WEDO represents the culmination of her lifelong career as public activist and stateswoman.

Known by her colleagues as a "passionate perfectionist," Bella's idealism and activism grew out of childhood influences and experiences. From her earliest years, she understood the nature of power and the fact that politics is not an isolated, individualist adventure. A natural leader, although a girl among competitive boys, she delighted in her prowess at marbles, or "immies. " When the boys tried to beat her or steal her marbles, Abzug defended herself fiercely with unmatched skill. She also played checkers, traded baseball cards, climbed trees, became a graffiti artist, and understood the nuances, corners, and risks of city streets, which were her playground.

In synagogue with her maternal grandfather, Wolf Taklefsky, who was her babysitter and first mentor, Bella's beautiful voice and keen memory delighted her elders with the brilliance of her prayers, and her ability to read Hebrew and daven [pray]. Although routinely dispatched to the women's place behind the mechitzan [curtain separating women from men in a place of prayer], by the time she was eight, she was an outstanding student in the Talmud Torah school she attended, and a community star.

Her Hebrew school teacher, Levi Soshuk, recruited her to a left-wing labor Zionist group, Hashomer Hatzair [the young guard]. By the time she was eleven, Bella and her gang of socialist Zionists planned to go to Israel together as a kibbutz community; In the meantime, they were inseparable and traveled throughout New York City, hiked in the countryside, danced and sang all night, went to free concerts, museums, the theater, picnics, and meetings. Above all, they raised money for a Jewish homeland with Abzug in the lead. At subway stops, she gave impassioned speeches, and people tended to give generously to the earnest, well-spoken girl. From her first gang, Bella learned about the power of alliances, unity, and alternative movements.

Hitler came to power the year her father Emanuel died, and Bella emerged as an outspoken thirteen-year-old girl-child willing to break the rules. Prohibited by tradition from saying Kaddish for her father in synagogue, Bella did so anyway. Every morning before school for a year, she attended synagogue and davened. The congregants looked askance and never did approve, but nobody ever stopped her. She just did what she needed to do for her father, who had no son-and learned a lesson for life: Be bold, be brazen, be true to your heart. She advised others: "People may not like it, but no one will stop you."

Bella never doubted that her father would have approved. Manny Savitzky adored his daughters. The butcher whose shop bore his personal mark of protest during and after World War I —"The Live and Let Live Meat Market" in the Clinton-Chelsea section of Manhattan-had a profound impact on his daughter's vision. Protest was acceptable; activism took many forms. After all, he had learned to tolerate Bella's pack of socialist Zionist friends who kept her out all night from the age of eleven. There was always music in her parents' home. Her father sang with gusto, her sister, Helene (five years older), played the piano-the grand piano that filled the parlor-and Bella played the violin. Every week, the entire family, including grandparents, congregated around music, led in song by her father.

Bella's mother also supported her rebellion — all her rebellions. Esther Savitzky appreciated her younger daughter's talents and encouraged her every interest. By the age of thirteen, a leader in the crusade for women's rights, equal space, dignity, and empowerment for girls was in active training. According to her mother, "Battling Bella" was born bellowing. A spirited tomboy with music in her heart and politics in her soul, beautiful, energetic Bella was vastly popular, and studious.

She continued violin lessons through high school. From Talmud Torah she went to Florence Marshall Hebrew High School after classes at Walton, and to the Teachers Institute at the Jewish Theological Seminary after classes at Hunter College. She earned additional money for her family by teaching Hebrew, and also committed herself to political activities. Elected class president at Walton High School in 1937 and student government president of Hunter College in 1941, Bella made a profound impression on teachers, contemporaries, and history.

As student council president at Hunter College, she opposed the Rapp-Coudert committee, which sought to crush public education and was on a witch-hunt against "subversive" faculty. A political science major, Bella was active in the American Student Union and was an early and ardent champion of civil rights and civil liberties. At Hunter, she was at the center of a permanent circle of friends who remained political activists and lifelong champions of causes for women, peace, and justice. Journalist Mim. Kelber, who first met Bella at Walton, was editor of Hunter's student newspaper the Bulletin, remained a political partner, cofounded WEDO, and now edits its impressive newsletter and publication series.

With her brilliant college record and leadership awards, Bella won a scholarship to Columbia University Law School. (Harvard, her first choice, turned her down-its law school did not accept women until 1952.) Her record at Columbia was splendid. She became an editor of the Law Review, and her reputation as tough, combative, diligent, and dedicated grew. In addition, two new enthusiasms entered Bella's life during law school: poker and Martin Abzug.

She met Martin Abzug while visiting relatives in Miami after her graduation from Hunter. At a Yehudi Menuhin concert for Russian war relief, she saw a young man staring and smiling at her. They met; they dated; he left for the service; they corresponded. Upon his return, he wanted to party. She wanted to study. He would meet her at midnight at the law library. A writer, Martin Abzug knew how to type; she never did. Martin typed her briefs and promised that even when they married and had children she would continue to work-her major hesitation about marriage.

They married on June 4, 1944. The son and partner of an affluent shirt manufacturer (A Betta Blouse Company), who published two novels and later became a stockbroker, Martin encouraged all of his wife's interests and ambitions-including those that were demonstrably dangerous during the McCarthyite years of the Cold War. He admired her integrity, vision, and combative style, and until his death remained her steadfast supporter. For forty-two years, their marriage, based on love, respect, and a generosity of spirit unrivaled in political circles, enabled Bella's activities.

Immediately after law school, Bella joined a labor law firm that represented union locals. Routinely overlooked when she entered an office to represent the United Auto Workers, or the Mine, Mill and Smelting Workers, or local restaurant workers, she decided to wear hats. Hats made all the difference when it came to recognition and even respect, and they became her trademark.

For fifteen years, Abzug, her husband, and their two daughters—Eve Gail, called Eegee, born in 1949, now a sculptor and social worker; and Isobel Jo, called Liz, born in 1952, now an attorney and political consultant—lived in Mount Vernon, an integrated suburb that the parents believed the girls would benefit from. When the family moved to Greenwich Village, a center of urban activity, everybody was happier.

During the 1950s, Bella Abzug was one of very few independent attorneys willing to take "Communist" cases. With Martin's encouragement, she opened her own office, and defended teachers, entertainment, radio, and Hollywood personalities assaulted during the witch-hunt.

She also defended Willie McGee. In an internationally celebrated case, McGee, a black Mississippian, was falsely accused of raping a white woman with whom he had a long-term consensual relationship. Abzug appealed the case before the Supreme Court and achieved two stays of execution when she argued that "Negroes were systematically excluded from jury service." But she did not achieve a change of venue, and after the third trial and conviction, all appeals were denied.

On her trip south to Jackson for the special hearing board appointed by Mississippi's governor, Abzug never thought much about her personal safety, even though she was pregnant at the time. She realized she was in trouble, however, when the hotel room she had booked was denied her and no other room made available. When a taxi driver offered to take her fifteen miles out into the country to find a place to stay, she returned to Jackson's bus station and spent an unsettling night. At court the next morning, she argued fervently for six hours on behalf of racial justice, protesting the clear conspiracy to deny Willie McGee's civil rights, as well as the long tradition of race prejudice and unfair discrimination. To cancel his death sentence, she argued in 1950, would restore faith in U.S. democracy throughout the world. Despite worldwide publicity, protest marches, and Abzug's fervent plea to prevent another legal lynching, McGee went to the electric chair. Abzug had a miscarriage, but her dedication to the cause of justice was strengthened by her days in Mississippi.

In 1961, Abzug and her Hunter circle (Mim Kelber, Amy Swerdlow, and Judy Lerner) joined others (including Dagmar Wilson, Claire Reid, and Lyla Hoffman) to create Women Strike for Peace. For the next decade, they lobbied for a nuclear test ban treaty, mobilized against Strontium-90 in milk, and protested against the war in Indochina. During the 1960s, Abzug became a prominent national speaker against the poverty, racism, and violence which mocked the promise of democracy in America.

A leading reform Democrat, a successful attorney, a popular grass-roots activist, Abzug was urged to run for Congress, which she agreed to do at the age o fifty in 1970. Stunning and galvanizing, with her hats and her homilies, she became a household symbol for dramatic change. Representing Greenwich Village, Little Italy, the Lower East Side, the West Side, and Chelsea, she was the first woman elected to Congress on a women's rights/peace platform. New York agreed, "This woman's place is in the House-the House of Representatives." And so, her daughter Eve proclaimed: "We got her out of our house and into your House."

A creative powerhouse for good, Abzug understood "pork," alliances, and the contradictions of leadership. Representing women, justice, and peace, she cast her first vote for the Equal Rights Amendment. As a member of the Committee on Public Works and Transportation, she brought more than $6 billion to New York State in economic development, sewage treatment, and mass transit, including ramps for people with disabilities and buses for the elderly.

As chair of the Subcommittee on Government Information and Individual Rights, she coauthored three important pieces of legislation: the Freedom of Information Act, the Government in the Sunshine Act, and the Right to Privacy Act. Abzug's bills exposed many secret government activities to public scrutiny for the first time. They allowed her and others to conduct inquiries into covert and illegal activities of the CIA, FBI, and other government agencies. The first member of Congress to call for Nixon's impeachment, Abzug helped journalists, historians, and citizens to combat the disinformation, misinformation, and generally abusive tactics that marked so much of the Cold War and blocked for so long the path toward human rights.

Above all, Abzug achieved splendid victories for women. She initiated the congressional caucus on women's issues, helped organize the National Women's Political Caucus, and served as chief strategist for the Democratic Women's Committee, which achieved equal representation for women in all elective and appointive posts, including presidential conventions. She wrote the first law banning discrimination against women in obtaining credit, credit cards, loans, and mortgages, and introduced pioneering bills on comprehensive child care, Social Security for homemakers, family planning, and abortion rights. In 1975, she introduced an amendment to the Civil Rights Act to include gay and lesbian rights.

Reelected for three terms, Abzug served from 1971 to 1977 and was acknowledged by a U.S. News & World Report survey of House members as the "third most influential" House member. In a 1977 Gallup poll, she was named one of the twenty most influential women of the world. That pipe-smoking Republican lady of the House, Millicent Fenwick, once said that she had two heroes, women she admired above all: Eleanor Roosevelt and Bella Abzug. They shared one thing, Fenwick said: They meant it! Women of vast integrity, they spoke from the heart, and they spoke truth to power. Although she agreed politically with Abzug on virtually nothing, Fenwick explained, Abzug was her ideal.

After Abzug was defeated in a four-way primary race for the Senate in 1976 by less than one percent, President Carter appointed her chair of the National Commission on the Observance of International Women's Year, and later cochair of the National Advisory Commission for Women. Active in the UN Decade for Women conferences in Mexico City (1975), Copenhagen (1980), and Nairobi (1985), Abzug became an esteemed leader of the international women's movement. She also led the fight against the obnoxious Zionism Is Racism resolution passed in 1975, which was finally repealed in 1985 in Nairobi. Long active in supporting Israel, especially in Congress and in Israeli-U.S.-Palestine peace efforts, she insisted that Zionism was a liberation movement. Always controversial, her definition of Zionism embraced the international peace movement represented in Israel by Shulamith Aloni and others who promoted the peace process.

During this time, Abzug's not-for-profit advocacy organization, Women USA Fund, organized with Brownie Ledbetter, Patsy Mink, Gloria Steinem, Maxine Waters, and Mim Kelber, published educational materials and created the Women's Foreign Policy Council, which led to the creation of WEDO.

In November 1991, WEDO convened the World Women's Congress for a Healthy Planet. Fifteen hundred women from eighty-three nations met in Miami, Florida, to produce the Women's Action Agenda for the twenty-first century. This agenda became the platform for action at UN conferences preparing for the Fourth World Congress on Women (held in September 1995 in Beijing) and created an international women's caucus that transformed the thinking and policies of the UN community. Since 1991, Abzug has promoted the program around the world.

In the face of personal medical challenges, including breast cancer and heart disease, Abzug continues to confront global problems of poverty, discrimination, and the violent fallout of this "bloodiest century in human history." As chair of New York City's Commission on the Status of Women (1993-1995), and in partnership with Greenpeace and WEDO, she launched a national grass-roots campaign against cancer called "Women, Cancer and the Environment: Action for Prevention."

She cats macrobiotically, swims regularly, and plays poker fiercely, maintains a loving relationship with her daughters, with whom she shares a vacation home, and entertains her countless and loving friends (her "extended family") with her great good humor and her love of song. Her friendships with people from Hollywood to New York are legion. Woody Allen directed her in Manhattan, she played alongside Shirley MacLaine in Madame Sousatzka, and her magical rendition of "Falling in Love Again" inspired feminist troubadour Sandy Rapp to compose a ballad, "When Bella Sings Marlena." One line of the song reads, "On the second refrain of 'moths to the flame,' spirits fill the room."

Shameless about enlisting her friends and colleagues to her causes, Abzug is known for her boundless generosity. An indefatigable force for global survival, her mission, her challenge, and her legacy are clear:

It's not about women joining the polluted stream. It's about cleaning the stream, changing the stagnant pools into fresh, flowing waters.

Our struggle is [against] violence, intolerance, inequality, injustice.

Our struggle is about creating sustainable lives, and attainable dreams.

Our struggle is about creating violence-free families. . . . violence-free streets, violence free borders.

Our call is to stop nuclear pollution. Our call is to build real democracies not hypocracies. Our call is to nurture and strengthen all families. Our call is to build communities, not only markets. Our call is to scale the great wall around women everywhere.

Bella Abzug's understanding of the need for an international network of women working across this troubled planet for decency, justice, and peace has fortified a global sisterhood never before imagined. With a song in her throat and a very high heart, Abzug is a boundless source of hope for the future. She lives every day to the fullest and blesses every day with the spiritual fervor of her responsibility and commitment to all people-one life, one weave.

Paula Hyman and Deborah Dash Moore eds. Sources: Jewish Women in America. NY: Routledge, 1997. Reprinted with permission of the American Jewish Historical Society. Photo from Biographical Dictionary of the US Congress

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Born in the Bronx on July 24, 1920, Bella (Savitzky) Abzug predated women's right to vote by one month. A fighter for justice and peace, equal rights, human dignity, environmental integrity, and sustainable development, Bella Abzug has advanced human goals and political alliances worldwide.

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Hank Benjamin Greenberg is one of the most famous Jewish American baseball players of all time.

Greenberg (born January 1, 1911; died September 4, 1986) was born into an Orthodox Jewish household. By the time he reached high school in the Bronx, Greenberg stood 6'3" and was an All-City athlete in soccer and basketball, but his favorite sport was baseball. Somewhat awkward in the field, Greenberg chose first base as his position. In 1929, Greenberg was offered a contract by the New York Yankees but turned it down because the immortal iron man Lou Gehrig was the incumbent Yankee first baseman. Instead, after spending a year at New York University, Greenberg signed a contract with the Detroit Tigers.

Greenberg spent three years in the minor leagues, working hard each day to improve his fielding and hitting. After being named Most Valuable Player in the Texas League, he was promoted to the Tigers in 1933, batting .301 and driving in 87 runs.

In 1934, led by Greenberg's .339 batting average, the Tigers jumped from fifth place in the American League to battle for the pennant. Never before had a player filled such a significant role for a major league team, and for the first time, Greenberg — and Jewish baseball fans all over the country — faced a dilemma. September 10 was Rosh Hashanah, and the Tigers, who led the league by four games in the standings, were playing the Boston Red Sox. Fans and rabbis debated whether Greenberg, who by his accomplishments on the field was winning acceptance for Jews among non-Jewish Americans, should play on the High Holy Days. Greenberg came up with his own compromise: He played on Rosh Hashanah and hit two home runs that won the game, 2-1; ten days later, he spent Yom Kippur in a synagogue, and the Tigers lost. Greenberg's observance inspired Edgar Guest to write a poem, which read in part:

Come Yom Kippur - holy fast day wide-world over to the Jew -
And Hank Greenberg to his teaching and the old tradition true
Spent the day among his people and he didn't come to play
Said Murphy to Mulrooney, 'We shall lose the game today!
We shall miss him in the infield and shall miss him at the bat,
But he's true to his religion - and / honor him for that!

The Tigers won the pennant but lost the World Series to the Cardinals in seven games. A year later, the Tigers won the World Series and Greenberg was the first Jew voted Most Valuable Player in either major league.

The 1938 season brought more drama for Greenberg when he challenged Babe Ruth's record of 60 home runs in a season. With five games left, Greenberg had hit 58. With the eyes of the world on Greenberg in those last five games, several pitchers chose to walk him rather than give him a chance to break Ruth's record. While Greenberg never complained, many observers believed that major league baseball did not want a Jew breaking Ruth's record.

In May 1940, Greenberg's baseball career was interrupted when he was drafted into the Army. One of baseball's highest paid stars, his salary dropped from $11,000 to $21 per month. In August, Congress decided that men over 28 years old need not serve, and Greenberg was honorably discharged. He planned to return to the Tigers the next season, but on December 7, 1941, the Japanese bombed Pearl Harbor and the U.S. declared war. Greenberg was the first major leaguer to enlist in the Army, even though he had been excused from serving. While he could have had a stateside job as an athletic instructor, Greenberg chose to serve in the Army Air Corps in the China Burma-India Theater, where he had a distinguished record.

When the war ended in 1945, Greenberg, age 34, returned to the Tiger lineup in midsummer and hit a home run in his first game back. Greenberg led the Tigers to another World Series victory that year, personally clinching the American League pennant with a grand slam home run on the final day of the season. Greenberg played two more seasons and then retired.

After retirement, Greenberg compiled another series of "firsts": He became the first Jewish owner/general manager in baseball, assembling the 1954 Cleveland Indians team that won a record 111 games. Greenberg and Bill Veeck then purchased the Chicago White Sox in 1959. That year, the White Sox won the pennant for the first time in 40 years. In 1961, Greenberg sold his baseball interests and went on to a successful career in Wall Street.

In 1954, Hank Greenberg became the first Jewish player to be elected to baseball's Hall of Fame in Cooperstown. His pioneering efforts as a player and owner paved the way for Jews in the top ranks of major league baseball, whether as a Hall of Famer like Sandy Koufax, a general manager like Al Rosen, or an owner and commissioner of major league baseball like Bud Selig of the Milwaukee Brewers.

Sources: American Jewish Historical Society

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Hank Benjamin Greenberg is one of the most famous Jewish American baseball players of all time. Greenberg (born January 1, 1911; died September 4, 1986) was born into an Orthodox Jewish household. By the time he reached high school in the Bronx, Greenberg stood 6'3" and was an All-City athlete in soccer and basketball, but his favorite sport was baseball.

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Along with God, it is the figure of Moses (Moshe) who dominates the Torah. Acting at God's behest, it is he who leads the Jews out of slavery, unleashes the Ten Plagues against Egypt, guides the freed slaves for forty years in the wilderness, carries down the law from Mount Sinai, and prepares the Jews to enter the land of Canaan. Without Moses, there would be little apart from laws to write about in the last four books of the Torah.

Moses is born during the Jewish enslavement in Egypt, during a terrible period when Pharaoh decrees that all male Hebrew infants are to be drowned at birth. His mother, Yocheved, desperate to prolong his life, floats him in a basket in the Nile. Hearing the crying child as she walks by, Pharaoh's daughter pities the crying infant and adopts him ( Exodus 2:1-10). It surely is no coincidence that the Jews' future liberator is raised as an Egyptian prince. Had Moses grown up in slavery with his fellow Hebrews, he probably would not have developed the pride, vision, and courage to lead a revolt.

The Torah records only three incidents in Moses' life before God appoints him a prophet. As a young man, outraged at seeing an Egyptian overseer beating a Jewish slave, he kills the overseer. The next day, he tries to make peace between two Hebrews who are fighting, but the aggressor takes umbrage and says: "Do you mean to kill me as you killed the Egyptian?" Moses immediately understands that he is in danger, for though his high status undoubtedly would protect him from punishment for the murder of a mere overseer, the fact that he killed the man for carrying out his duties to Pharaoh would brand him a rebel against the king. Indeed, Pharaoh orders Moses killed, and he flees to Midian. At this point, Moses probably wants nothing more than a peaceful interlude, but immediately he finds himself in another fight. The seven daughters of the Midianite priest Reuel (also called Jethro) are being abused by the Midianite male shepherds, and Moses rises to their defense ( Exodus 2:11-22).

The incidents are of course related. In all three, Moses shows a deep, almost obsessive commitment to fighting injustice. Furthermore, his concerns are not parochial. He intervenes when a non-Jew oppresses a Jew, when two Jews fight, and when non-Jews oppress other non-Jews.

Moses marries Tzipporah, one of the Midianite priest's daughters, and becomes the shepherd for his father-in-law's flock. On one occasion, when he has gone with his flock into the wilderness, an angel of the Lord appears to him in the guise of a bush that is burning but is not consumed (see next entry). The symbolism of the miracle is powerful. In a world in which nature itself is worshiped, God shows that He rules over it.

Once He has so effectively elicited Moses' attention, God commands-over Moses' strenuous objections-that he go to Egypt and along with his brother, Aaron, make one simple if revolutionary demand of Pharaoh: "Let my people go." Pharaoh resists Moses' petition, until God wreaks the Ten Plagues on Egypt, after which the children of Israel escape.

Months later, in the Sinai Desert, Moses climbs Mount Sinai and comes down with the Ten Commandments, only to discover the Israelites engaged in an orgy and worshiping a Golden Calf. The episode is paradigmatic: Only at the very moment God or Moses is doing something for them are they loyal believers. The instant God's or Moses' presence is not manifest, the children of Israel revert to amoral, immoral, and sometimes idolatrous behavior. Like a true parent, Moses rages at the Jews when they sin, but he never turns against them-even when God does. To God's wrathful declaration on one occasion that He will blot out the Jews and make of Moses a new nation, he answers, "Then blot me out too" (Exodus 32:32).

The law that Moses transmits to the Jews in the Torah embraces far more than the Ten Commandments. In addition to many ritual regulations. the Jews are instructed to love God as well as be in awe of Him, to love their neighbors as themselves, and to love the stranger-that is, the non-Jew living among them-as themselves as well.

The saddest event in Moses' life might well be God's prohibiting him from entering the land of Israel. The reason for this ban is explicitly connected to an episode in Numbers in which the Hebrews angrily demand that Moses supply them with water. God commands Moses to assemble the community, "and before their very eyes order the [nearby] rock to yield its water." Fed up with the Hebrews' constant whining and complaining, he says to them instead: "Listen, you rebels, shall we get water for you out of this rock?" He then strikes the rock twice with his rod, and water gushes out ( Numbers 20:2-13). It is this episode of disobedience, striking the rock instead of speaking to it, that is generally offered as the explanation for why God punishes Moses and forbids him to enter Israel. The punishment, however, seems so disproportionate to the offense, that the real reason for God's prohibition must go deeper. Most probably, as Dr. Jacob Milgrom, professor of Bible at the University of California, Berkeley, has suggested (elaborating on earlier comments of Rabbi Hananael, Nachmanides, and the Bekhor Shor) that Moses' sin was declaring, "Shall we get water for you out of this rock?" implying that it was he and his brother, Aaron, and not God, who were the authors of the miracle. Rabbi Irwin Kula has suggested that Moses' sin was something else altogether. Numbers 14:5 records that when ten of the twelve spies returned from Canaan and gloomily predicted that the Hebrews would never be able to conquer the land, the Israelites railed against Moses. In response, he seems to have had a mini-breakdown: "Then Moses and Aaron fell on their faces before all the assembled congregation of the Israelites." The two independent spies, Joshua and Caleb, both of whom rejected the majority report, took over "and exhorted the whole Israelite community" ( Numbers 14:7). Later, in Deuteronomy, when Moses delivers his final summing-up to the Israelites, he refers back to this episode: "When the Lord heard your loud complaint, He was angry. He vowed: "Not one of these men, this evil generation, shall see the good land that I swore to give to your fathers, none except Caleb.... Because of you, the Lord was incensed with me too, and He said: You shall not enter it either. Joshua ... who attends you, he shall enter it" (1:34-38).

Despite these two sad episodes, Moses impressed his monotheistic vision upon the Jews with such force that in the succeeding three millennia, Jews have never confused the messenger with the Author of the message. As Princeton philosopher Walter Kaufmann has written: "in Greece, the heroes of the past were held to have been sired by a god or to have been born of a goddess ... [and] in Egypt, the Pharaoh was considered divine." But despite the extraordinary veneration accorded Moses — "there has not arisen a prophet since like Moses" is the Bible's verdict ( Deuteronomy 34:10) — no Jewish thinker ever thought he was anything other than a man. See And No One Knows His Burial Place to This Day.

* - Lifespan of Moses as calculated by the Seder Olam Rabbah.

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Along with God, it is the figure of Moses (Moshe) who dominates the Torah. Acting at God's behest, it is he who leads the Jews out of slavery, unleashes the Ten Plagues against Egypt, guides the freed slaves for forty years in the wilderness, carries down the law from Mount Sinai, and prepares the Jews to enter the land of Canaan.

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It was former Prime Minister of Israel Ehud Barak who tipped off Sarah Jessica Parker about the pop culture phenomenon Sex and the City had become.

"I knew we had touched a nerve with the show a few years ago when [Barak] said he'd have more time to watch Sex and the City if he lost his re-election," Parker recently recalled.

The five-foot-four package of dynamite, who made her first TV appearance at age 8 and has never slowed down, has no intention of changing gears now as she says farewell to her hit cable TV show and embraces movies, marriage, Manhattan and motherhood.

The show transformed 39-year-old Parker from an A-list actress to a fashion icon by casting her as sex columnist Carrie Bradshaw, a native New Yorker, loyal chum and the girl loyal viewers most wanted to befriend. For those who thought that leaving the show after six years was an easy decision, Sarah Jessica (also known as SJ) is ready to set the record straight.

"It was a complicated decision and we didn't come to it easily or quickly. We were not cavalier. It's a sad ending if you stay too long. I don't think you want to be the last one to leave the party."

Sarah Jessica Parker was born on March 25, 1965, in Nelsonville, Ohio, to a working-class family. Her parents divorced when she was young and her mom, Barbra, who is Jewish, remarried a man named Paul Forste. Parker, her two brothers and sister, joined her stepfather's four children for a real-life Brady bunch, with eight children. She appeared in her first television special, The Little Match Girl, at age 8. Her role in the Broadway production of The Innocents prompted her family to relocate to New Jersey when she was about 9 years old. She was then cast in The Sound of Music (along with four of her siblings) and landed the lead in Annie on Broadway.

After her stint as the free-spirited orphan and some made-for-TV movies, Parker took on one of the lead roles in the 1982 sitcom Square Pegs, as geeky high-school girl Patty Green. Since Square Pegs didn't last more than a year, Parker landed her next big role as Steve Martin's bubbly lover in the 1991 comedy L.A. Story. Several other substantial film roles followed, including Honeymoon in Vegas, Hocus Pocus, Striking Distance, T he Sunshine Boys, Miami Rhapsody and The First Wives Club, opposite heavy hitters Bette Midler, Goldie Hawn and Diane Keaton.

Next it was on to off-Broadway for Sylvia, and her Broadway roles in How to Succeed in Business Without Really Trying (starring her future husband, Matthew Broderick), and the Tony-Award-nominated Once Upon a Mattress.

But Parker's star has shot up since her portrayal of Manhattan sex columnist Carrie Bradshaw in Sex and the City, for which she was awarded a Golden Globe Award for Best Actress in 2000, 2001 and 2002, as well as a Screen Actors Guild Award in 2001. Parker has also been honored with four Emmy nominations. The show has also won five Emmys and eight Golden Globes. All these accolades only underscore the fact that she played the role of Carrie as though it were literally written for her.

Parker recently came to chat to Lifestyles about the ending of her treasured series. At times she was a giggly schoolgirl; at others she was quite emotional. She seemed a bit nervous and kept rubbing her hands. But as you would want-and hope-from Carrie, she thought seriously about each question before responding.

Newspaper sex columnist Carrie (based on real-life writer Candace Bushnell) was footloose, fancy free and prone to an active sex life, despite the "no nudity" clause in her HBO contract. "I love the person that Carrie has become; it's so different from my own life. I never partied. I dated very few men. I didn't go to clubs. I don't have frank, open discussions about sexual things with my friends. But it has been great fun and challenging, weird and thrilling all at the same time."

She dated such hunks as John F. Kennedy Jr. and Robert Downey Jr., but on May 19, 1997, she married the film and Broadway actor with the boy-next-door charm, Matthew Broderick. Broderick, like Parker, has a Jewish mother and a non-Jewish father. The couple married in a civil (not religious) ceremony in a historic synagogue that is no longer used as a house of worship. Their friends, many of whom are Broadway actors, joined them in a sing-along amidst the warm and loving vibe of the family day.

They share a brownstone in Greenwich Village and are the proud parents of a young son, James Wilkie (named James in the Jewish tradition after Broderick's actor father James Broderick and Wilkie after her favorite 19th century British writer Wilkie Collins).

Despite her heavy work schedule (often 80 hours a week between acting, costume fittings and executive producing duties), Parker admits that motherhood instantly transformed her life. "Having a child changed me," she says. "Before him I would have sacrificed myself completely for my work. But after he was born I didn't want to miss anything. Not bath time. Not bedtime. Goodnight Moon is one of our favorite books and when I get to a page he knows, James Wilkie will finish the line for me."

She says she is looking forward to having time to chill. "Now that the show is over I want to be spending more time with my husband, friends and my little boy. I miss being able to take my son to the playground and watching all those important moments in his life. There's something so great about walking around New York, taking my son to the park."

With Broderick reuniting with Nathan Lane on Broadway in The Producers and busy with movie roles, Parker says they try to stagger work assignments. "But when an opportunity comes along that's very compelling, it's awfully hard to say no just because that's the idea you have in your mind."

She is not only a doting mother, she says she loves being married to Broderick. "What's so decent about Matthew is that he is a man first. My husband is delighted by the good things that have happened to me, just as I have been for him. But for us it's not all about the work."

Broderick recently said that the best thing about being a new dad is "It's all pluses. Even losing sleep. It's so sweet to hold him and have him fall asleep in your arms." And how does Parker respond to hearing this? "What can I say; that is so lovely," she comments. "I love the two men in my life."

Now a fashion icon, whose glamorous photo frequently adorns the covers of Vogue, In Style and Harper's Bazaar, Parker credits some of her love for fashion to Sex and the City's costume designer, Patricia Field. Field's penchant for creating fresh looks, new classics, funky expressions and making decade-old designs seem fresh and new, found its way into the living rooms of the everyday American life.

She is known for her passion for shoes and took designer Manolo Blahnik to new career heights with her devotion to his expensive designer stilettos. In fact, it is rumored that she had a bit of influence on her son James' first words? "Yep. One of his first words was shoe," she giggled. "And I have to say he says it beautifully."

Patricia Field says she mixed in elements so that Parker's character, Carrie, can relate to as many types of people as possible. "Sarah is an unintentional supermodel. She's also a woman, like a lot of women out there, who has attained her own good looks and style. She could be wearing nothing but whipped cream and she would look fabulous."

Parker, who appreciates the compliments, says that the fabulous clothes she has worn have affected her.

"It's a thrill to somebody who's loved clothing for as long as I can remember. In fact, clothing is meant to cover you and all the wonderful things that come along with covering your person. But what it's mostly done is given me opportunities to wear extraordinary, one-of-a-kind, magnificently built dresses that I would never have had an opportunity to wear. I'm a far more modest dresser than my character, but I've inherited some really fantastic things."

When nudged, Parker shares a few of her favorite fashion designers. "There's not one occasion when I've worn a beautiful dress that I haven't been stunned by the opportunity. You know, anywhere from Oscar de la Renta to Narciso Rodriguez to Isaac Mizrahi to new designers."

She has been fortunate enough to keep many of the fabulous outfits she wore on the show. If it's not auctioned off for charity or returned to a designer's showroom, she keeps it. "Everything is archived really carefully. I have it in a storage place and I'm very sentimental about it." She jokes, "I will be one of those crazy old ladies with a lot of meaningless clothes. But seriously, they all mean something to me, like the dress I wore when (Mr.) Big and I fell into the water."

One story line that Parker is proud of is the relationship between Charlotte (Kristin Davis) and her divorce attorney, Harry Goldenblatt, played by Evan Handler. Prim and proper Park Avenue Charlotte falls for Harry, who is unlike her ideal image of a man and ends up converting to Judaism so that they can marry. The episodes involved were handled with taste and great respect.

In keeping with her Jewish roots, Parker has done a number of projects that reflect a Jewish cultural nature. She has hosted the Hebrew version of Sesame Street called Shalom Sesame (an engaging episode featuring the Passover story), read Jewish folk tales on National Public Radio and also narrated a documentary on the Hasidic community.

Parker says her next movie will be shot in New York and jokes that "it will be good to play a woman who buys clothes she can actually afford." Several movie offers are firm and she says one will be filmed in the spring and one in the fall, both in New York.

Despite speculation about the ending of the show, a majority of the loyal viewers were pleased. In case you missed it, Carrie left her Russian artist lover, Aleksandre Petrovsky (Mikhail Baryshnikov), in Paris and was romantically taken back to Manhattan by her one true love, Mr. Big, played by Chris Noth. In the last scene, Mr. Big (who reveals his name as John) is selling his Napa Valley vineyard and moving back to New York to sweep Carrie off her feet. Is their future secured? No, but the fairy tale is still alive. Noth, a confirmed bachelor who shares many traits with his on-screen character, admits that like most of us he is smitten with his leading lady.

"We are great pals. I feel personally and professionally in sync with Sarah Jessica, so it makes it great to spend time together," Noth recently said. "Working with her is easy and it's not driven by selfish, egotistical needs. I trust her implicitly; that's an enormous bond for two actors to have. I talk to Sarah all the time, and we have become such close friends that I also confide in her."

Parker says that she and head writer Michael Patrick King feel that the girls-Carrie, Samantha, Miranda and Charlotte-will forever be linked to pop culture in New York. There are also DVDs and reruns to keep the show alive. The ride is not over. Just weeks after the show ended in February 2004 there were serious discussions about a Sex and the City movie, with King as the writer.

Parker says the movie would have to have the same sass and spunk as the TV show to succeed. So why does she feel her show has won such deep affection from TV viewers around the world?

"I would like to think that it's because the show is about intimate relationships with people-provocation aside and titillation aside-and all the things that are sort of colorful heartbeat things-caring, deep relationships-hold an audience. And it was all about good humor and stellar writing and all. So it has to do with intelligence and the right timing."

Although many viewers feared that motherhood was the primary reason Parker decided to end the show, she admits that was just one part of the puzzle. "It was very much a decision that Michael, HBO and I came to. To be perfectly candid, I think the discussions began before I was pregnant, which was nearly three years ago."

She said it took great thought and angst, but there were many reasons to let go.

"Michael (Patrick King) has said he loves these characters and he could write them again and again for the next two years. But he feared that the series would morph into another series. It wouldn't be Sex and the City, it would be four characters in a city a little bit more like Omaha. So it's really out of affection for Carrie, Charlotte, Miranda and Samantha; it's out of enormous affection that we made this decision. I can't imagine loving a job more or loving the people more that I'm with 18 hours a day."

For the future, Parker says that the show will be a tough act to follow. "I have high standards now because of the writers and producers I have worked with. I would like to continue to make choices the way I have always made choices. And that's what is thrilling and terrifying and challenging and what is new and fun. And who do I get to work with? And where do I get to work? And when? And how? I think it's important to me to play somebody very different. Perhaps somebody who doesn't have access to magnificent clothing and maybe lives in a rural environment," she says with a laugh. "I try to do interesting things. I think all of us should have high standards. I've been working as an actress now for 31 years. I just tried to make good, smart, wise choices, tried not to embarrass my family too much."

Sarah Jessica Parker is close to her family and loves having her mom and siblings over for family time. In fact, her brother Aaron was a production assistant on her successful show. She remains true to her Jewish roots in her concern for others. She is the National Ambassador for the U.S. Fund for UNICEF and is their representative for the Performing Arts. She was awarded the 1995 American Civil Liberties Union Award and is a member of Hollywood's Women's Political Committee.

For those of us who are green with envy over Parker's perfect life, she smiles, showing she has both brains and beauty on her side. "I am very lucky. I have had an amazing ride with Sex and the City, and my home life is great. But nothing is perfect," the lovely lady reminds us. "We make choices, and the key is to make the most of what is going on in our lives and make time for those people in our lives that we dearly love. That's the real success."

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It was former Prime Minister of Israel Ehud Barak who tipped off Sarah Jessica Parker about the pop culture phenomenon Sex and the City had become. "I knew we had touched a nerve with the show a few years ago when [Barak] said he'd have more time to watch Sex and the City if he lost his re-election," Parker recently recalled.

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JTA - Sex and the City's own Sarah Jessica Parker is on a private visit to Israel.

But that did not stop Israeli paparazzi from snapping her photo while she was out for dinner on Friday night in Tel Aviv.

Parker arrived in Israel Friday with her family for a one-week visit, Ynet reported.

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She had dinner on Friday night with Nadav Peretz, owner of the gay tourism company OUTstanding Travel, which planned her family's trip, according to the report.

Parker's father, a native of Brooklyn, is descended from a Jewish family from Eastern Europe and reportedly identifies as Jewish. Her husband, actor Matthew Broderick, has a Jewish mother.

Parker currently stars on the HBO series "Divorce." She is best known for her role as Carrie Bradshaw on "Sex and the City."

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Sarah Jessica Parker in Tel Aviv for private family visit

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JTA - Sex and the City's own Sarah Jessica Parker is on a private visit to Israel. But that did not stop Israeli paparazzi from snapping her photo while she was out for dinner on Friday night in Tel Aviv. Parker arrived in Israel Friday with her family for a one-week visit, Ynet reported.

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Dear Commissioner Adam Silver,

Thank you for taking such swift and just action against Mr. Donald Sterling, the owner of the Los Angeles Clippers, for his disparaging remarks against black people. The harsh punishment you rendered left no room to doubt your sincerity that this kind of racist and hateful language has no place in the NBA. Personally, I think it's fitting that you made this decision to ban Mr. Sterling for life from the NBA and to "urge" owners to force him to sell the team on the final day of "the week of g'vurah" (strength/discernment) in the Jewish counting of the omer - the counting of days between the holidays of Passover and Shavuot (Feast of Weeks/Pentecost). According to Rabbi Min Kantrowitz in her book "Counting the Omer: A Kabbalistic Meditation Guide," g'vurah is the "type of strength that assesses a situation and then responds appropriately" (p.65). In other words, Mr. Silver, g'vurah is what you showed in your response on Monday.

Yet while I applaud your decision, Mr. Silver, translating your action into Jewish terms reminds me that if there was one aspect of your response that left me lacking it was your answer to the "Jewish" question. Howard Megdal, a Jewish sportswriter from Sports On Earth, asked you point-blank whether or not your Jewishness played a role in your "personal" response to Mr. Sterling's awful remarks:

"You spoke about your personal response to [Sterling's racist remarks and his subsequent punishment]. In terms of Donald Sterling self-identifying as Jewish, and you doing the same as well, I'm wondering if there was a specific kind of pain associated with that for you, and if you felt a certain responsibility within the Jewish community to be responding to this in this way?" (Taken from Jewschool.com)

Mr. Silver, here was an opportunity for you to express what many fellow Jews, regardless of religious affiliation, felt after hearing the remarks of Mr. Sterling: that he was a shande fur die goyim (a shameful, public act by a Jew that gives Jews a bad name). Yet, you did not take advantage of that opportunity. Instead, you said...

"I think my response was as a human being, and I used the word distraught before. I spoke on Saturday morning directly to Chris Paul, to Doc Rivers, and it wasn't even anger at that point. I mean, there was a certain somberness, and frankly, I felt sort of most strongly and personally for that team. While this affects every player and anyone associated with the NBA family, for those players and those coaches to go out and do what they need to do and play at the highest level in the world and have them hanging over this I think caused me to have a certain sadness I would say about the entire situation. I think this is regardless of anyone's religion, ethnicity, nationality. I think this is incredibly hurtful" ( transcript from USAToday).

While you responded very personally out of your sense of shared humanity, you failed to speak personally out of a shared sense of having a unique and personal heritage. While you made it clear (rightfully so) that race, religion, gender, or nationality should not impact how one's deeds are judged, I don't think our unique heritages can be excluded from the decisions we make. It is very hard to simply be "human," rather our humanity is borne out of our experience of life through the lens of our unique heritages, through our race, our religion, our ethnicity, our gender, our nationality. Of course there are many other aspects of our personal identity than these heritages which are passed down to us by birthright (though at times chosen by our own will). Yet, issues surrounding discrimination are more often than not embedded within the canopy of our unique heritages and how we struggle as a society to accept, tolerate, and ultimately embrace our unique differences. That is to say, Mr. Silver, that while you may want to only respond out of your shared humanity, your Jewish, white, and male heritages play an important role in this issue, especially since the offender was another white Jewish man. And even if you don't want to respond out of those heritages, others will view this issue in those terms.

Mr. Silver, I don't intend to criticize your actions or even the distraught feelings you had out of your sense of being a human being. I'm simply saying that here was an opportunity, especially because of the question offered to you, to express another feeling behind your personal response. In this regard, I don't wish to judge how strongly you identify as Jewish or how appropriate you feel it is to bring your Jewish identity into this conversation. I'm simply saying that there was an opportunity to do so, and lest you think that Judaism advises not to raise the issue of your faith identity, it is clear to me, speaking as a rabbi, that that is not the case. On the contrary, the principle of kol yisrael areivim zeh lazeh - All of Israel is responsible for one another (Babylonian Talmud, Sanhedrin 27b) - necessitates that Jews should care how other Jews handle their business. At times, this kind of "parental" concern can be stifling, especially when it is associated with following strict religious practice. At other times, though, this kind of concern can be life-saving. It is obvious to me that not all situations require a particular "Jewish" response, and indeed Mr. Silver, it may be unfair to ask you to do so given that your current position has no religious, racial, or ethnic significance in and of itself and you may have never considered yourself as someone who should speak out in Jewish terms. But because of Mr. Sterling's Jewish identity, because Ms. Stiviano challenged his views based on his Jewish identity, because of the timing of this incident on Yom Hashoah (Holocaust Remembrance Day) and the end of Passover when Jews around the world are encouraged to use our heritage of suffering to treat others equally, and because of your Jewish identity, you had an opportunity to make a strong Jewish response that Mr. Sterling's words are not what Jews should say, but that your actions are how Jews should respond.

Hopefully, an opportunity like this will never come across your desk as commissioner again.

With kind regards and deep thanks for acting justly,

Rabbi Ari Saks
Photo produced by Michael Tipton on Flickr - https://flic.kr/p/eXHnVP

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An Open Letter From a Rabbi to NBA Commissioner Adam Silver: A Jewish Response to Donald Sterling

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Dear Commissioner Adam Silver, Thank you for taking such swift and just action against Mr. Donald Sterling, the owner of the Los Angeles Clippers, for his disparaging remarks against black people. The harsh punishment you rendered left no room to doubt your sincerity that this kind of racist and hateful language has no place in the NBA.

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Theodor (Binyamin Ze'ev) Herzl was the visionary behind modern Zionism and the reinstitution of a Jewish homeland.

Herzl was born in Budapest on May 2, 1860. A giant in Jewish history, he stood just 5'5". He was educated in the spirit of the German-Jewish Enlightenment, and learned to appreciate secular culture. In 1878, the family moved to Vienna and, in 1884 Herzl was awarded a doctorate of law from the University of Vienna. He became a writer, playwright and journalist. The Paris correspondent of the influential liberal Vienna newspaper Neue Freie Presse was none other than Theodor Herzl.

Herzl first encountered the anti-Semitism that would shape his life and the fate of the Jews in the twentieth century while studying at the University of Vienna (1882). Later, during his stay in Paris as a journalist, he was brought face-to-face with the problem. At the time, he regarded the Jewish problem as a social issue and wrote a drama, The Ghetto (1894), in which assimilation and conversion are rejected as solutions. He hoped that The Ghetto would lead to debate and ultimately to a solution, based on mutual tolerance and respect between Christians and Jews.

The Dreyfus Affair

In 1894, Captain Alfred Dreyfus, a Jewish officer in the French army, was unjustly accused of treason, mainly because of the prevailing anti-Semitic atmosphere. Herzl witnessed mobs shouting "Death to the Jews" in France, the home of the French Revolution, and resolved that there was only one solution: the mass immigration of Jews to a land that they could call their own. Thus, the Dreyfus Case became one of the determinants in the genesis of Political Zionism.

Herzl concluded that anti-Semitism was a stable and immutable factor in human society, which assimilation did not solve. He mulled over the idea of Jewish sovereignty, and, despite ridicule from Jewish leaders, published Der Judenstaat (The Jewish State, 1896). Herzl argued that the essence of the Jewish problem was not individual but national. He declared that the Jews could gain acceptance in the world only if they ceased being a national anomaly. The Jews are one people, he said, and their plight could be transformed into a positive force by the establishment of a Jewish state with the consent of the great powers. He saw the Jewish question as an international political question to be dealt with in the arena of international politics.

Herzl proposed a practical program for collecting funds from Jews around the world by a company to be owned by stockholders, which would work toward the practical realization of this goal. (This organization, when it was eventually formed, was called the Zionist Organization.) He saw the future state as a model social state, basing his ideas on the European model of the time, of a modern enlightened society. It would be neutral and peace-seeking, and of a secular nature.

In his Zionist novel, Altneuland (Old New Land, 1902), Herzl pictured the future Jewish state as a socialist utopia. He envisioned a new society that was to rise in the Land of Israel on a cooperative basis utilizing science and technology in the development of the Land.

He included detailed ideas about how he saw the future state's political structure, immigration, fundraising, diplomatic relations, social laws and relations between religion and the state. In Altneuland, the Jewish state was foreseen as a pluralist, advanced society, a "light unto the nations." This book had a great impact on the Jews of the time and became a symbol of the Zionist vision in the Land of Israel.

A Movement Is Started

Herzl's ideas were met with enthusiasm by the Jewish masses in Eastern Europe, although Jewish leaders were less ardent. Herzl appealed to wealthy Jews such as Baron Hirsch and Baron Rothschild, to join the national Zionist movement, but in vain. He then appealed to the people, and the result was the convening of the First Zionist Congress in Basle, Switzerland, on August 2931, 1897.

The Congress was the first interterritorial gathering of Jews on a national and secular basis. Here the delegates adopted the Basle Program, the program of the Zionist movement, and declared, "Zionism seeks to establish a home for the Jewish people in Palestine secured under public law." At the Congress the World Zionist Organization was established as the political arm of the Jewish people, and Herzl was elected its first president.

Herzl convened six Zionist Congresses between 1897 and 1902. It was here that the tools for Zionist activism were forged: Otzar Hityashvut Hayehudim, the Jewish National Fund and the movement's newspaper Die Welt.

After the First Zionist Congress, the movement met yearly at an international Zionist Congress. In 1936, the center of the Zionist movement was transferred to Jerusalem.

Uganda Isn't Zion

Herzl saw the need for encouragement by the great powers of the aims of the Jewish people in the Land. Thus, he traveled to the Land of Israel and Istanbul in 1898 to meet with Kaiser Wilhelm II of Germany and the Sultan of the Ottoman Empire. The meeting with Wilhelm was a failure - the monarch dismissed Herzl's political entreaties with snide anti-Semitic remarks. When these efforts proved fruitless, he turned to Great Britain, and met with Joseph Chamberlain, the British colonial secretary and others. The only concrete offer he received from the British was the proposal of a Jewish autonomous region in east Africa, in Uganda.

In 1899, in an essay entitled "The Family Affliction" written for The American Hebrew, Herzl wrote, "Anyone who wants to work in behalf of the Jews needs - to use a popular phrase - a strong stomach."

The 1903, Kishinev pogrom and the difficult state of Russian Jewry, witnessed firsthand by Herzl during a visit to Russia, had a profound effect on him. He requested that the Russian government assist the Zionist Movement to transfer Jews from Russia to Eretz Yisrael.

At the Sixth Zionist Congress (1903), Herzl proposed the British Uganda Program as a temporary refuge for Jews in Russia in immediate danger. While Herzl made it clear that this program would not affect the ultimate aim of Zionism, a Jewish entity in the Land of Israel, the proposal aroused a storm at the Congress and nearly led to a split in the Zionist movement. The Uganda Program was finally rejected by the Zionist movement at the Seventh Zionist Congress in 1905.

Herzl's books Der Judenstaat ("The Jewish State") and Altneuland ("Old New Land"), his plays and articles have been published frequently and translated into many languages. His name has been commemorated in the Herzl Forests at Ben Shemen and Hulda, the world's first Hebrew gymnasium - "Herzliya" - which was established in Tel Aviv, the town of Herzliya in the Sharon and neighborhoods and streets in many Israeli towns and cities.

Herzl coined the phrase "If you will, it is no fairytale," which became the motto of the Zionist movement. Although at the time no one could have imagined it, Zionism led, only fifty years later, to the establishment of the independent State of Israel.

Herzl's Family

Herzl met his future wife Julie when he was 26 and she was only 18 years old, in 1886. They enjoyed a tumultuous on-again, off-again relationship until they married in 1889, in an Austrian village on the outskirts of Vienna. Two years after their marriage, Herzl moved to Paris for work, leaving Julie behind in Vienna\. Although he was rarely in the same country as his wife during the later years of his life, she was not willing to consider getting divorced and they stayed together. Herzl died in Vienna of pneumonia and a weak heart overworked by his incessant efforts on behalf of Zionism on July 3, 1904. He was just 44-years-old. Julie died three years later at the age of 39. Both were buried in Vienna, but he wrote in his will that he wanted his body, and those of his immediate relatives, moved to the Jewish state he hoped would one day be created. In 1949, Herzl's remains were brought to Israel and reinterred on Mount Herzl in Jerusalem.

Herzl and his wife Julie, who was prone to mental instability, had three children, each of whom met a terrible end. Their eldest daughter Paulina was a drug addict who died in a French hospital of an apparent morphine overdose. Herzl had failed to have his son Hans circumcised, and the Zionist leadership, following Herzl's death, saw to it that the oversight be remedied when the boy was 15. Hans later converted to Christianity and shot himself at age 40 in Paris following his sister's funeral on September 17, 1930. The bodies of Herzl's parents and sister, as well as Hans and Paulina, were eventually moved to Jerusalem.

Their youngest daughter Trude perished in Theresienstadt. Her son, Herzl's grandson, Stephen Theodore Norman (born Stephen Neumann), had been sent to England during the war. On November 20, 1946, after learning of the death of his parents, he jumped to his death from the Massachusetts Avenue bridge in Washington, D.C. at the age of 27. In 2007, 60 years later, Norman, was also buried on Mount Herzl.

Sources: Green, David B. "This day in Jewish history: A Zionist makes a very unfortunate marriage," , (June 25, 2015);
Israel: 100 Years Since Herzl's Death, The Jerusalem Report, (July 12, 2004);
Aron Heller, "Herzl's Grandson Buried in Jerusalem," Associated Press, (December 5, 2007);
"Hans Herzl, Son of Theodor Herzl, Commits Suicide After Funeral of Sister Paulina," JTA, (September 18, 1930).

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Theodor (Binyamin Ze'ev) Herzl was the visionary behind modern Zionism and the reinstitution of a Jewish homeland. Herzl was born in Budapest on May 2, 1860. A giant in Jewish history, he stood just 5'5". He was educated in the spirit of the German-Jewish Enlightenment, and learned to appreciate secular culture.

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Moses's sister led the Israelite women in dance out of Egypt.

Miriam, the daughter of Amram and Jochebed and the older sister of Aaron and Moses, is one of the few women that the Bible calls prophetess. Her mother gave birth to Moses after Pharaoh had given orders to kill every newborn Israelite boy. Jochebed hid the baby for three months; and when she could no longer hide him, she put the child in a basket and placed it among the reeds by the bank of the Nile.

Miriam stationed herself at a distance to see what would befall the baby. The daughter of Pharaoh came down to bathe in the Nile, saw the basket among the reeds, and sent a slave girl to fetch it. She opened the basket and saw inside a baby boy crying. The princess took pity on the baby and said, "This must be a Hebrew child (Exodus 2:6)."

Miriam approached and asked her if she could get her a Hebrew nurse to suckle the baby. The daughter of Pharaoh agreed, and Miriam went and brought Jochebed, who was hired on the spot by the princess to take care of the baby and to nurse him.

Years later, when the Israelites left Egypt and crossed the Red Sea, Miriam took a timbrel in her hand and led the women in a triumphal procession, singing and dancing.

Later, when the Israelites were camping in Hazeroth, Miriam and Aaron made known their displeasure with the Ethiopian woman whom Moses had married. They also expressed their dissatisfaction with Moses himself, saying that God did not speak only through Moses, but also through them. Moses, a very humble and long-suffering man, did not react to their criticisms, but God called the three siblings to the Tabernacle.

The Lord came down in a pillar of cloud, stopped at the entrance of the Tabernacle, and ordered Aaron and Miriam to come out. God told them (Numbers 12:6-8): "Hear these My words: When a prophet of the Lord arises among you, I make Myself known to him in a vision, I speak with him in a dream. Not so with My servant Moses; he is trusted throughout My household. With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of the Lord. How then did you not shrink from speaking against My servant Moses!"

Angry with them, the Lord departed. Miriam became a leper, white as snow, the moment that the cloud rose from the Tabernacle. Aaron looked at her and, turning to Moses, asked for forgiveness, and begged him to restore Miriam's health.

Moses prayed to God to heal Miriam, and God answered that Miriam should be kept out of the camp for seven days and then should be allowed back. Miriam was shut out of the camp for seven days. The people waited and did not renew their march until Miriam was readmitted. She died sometime later in Kadesh and was buried there.

Reprinted with permission from Who's Who in the Hebrew Bible (The Jewish Publication Society).

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Moses's sister led the Israelite women in dance out of Egypt. Miriam, the daughter of Amram and Jochebed and the older sister of Aaron and Moses, is one of the few women that the Bible calls prophetess. Her mother gave birth to Moses after Pharaoh had given orders to kill every newborn Israelite boy.

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Moses's sister led the Israelite women in dance out of Egypt.

Miriam, the daughter of Amram and Jochebed and the older sister of Aaron and Moses, is one of the few women that the Bible calls prophetess. Her mother gave birth to Moses after Pharaoh had given orders to kill every newborn Israelite boy. Jochebed hid the baby for three months; and when she could no longer hide him, she put the child in a basket and placed it among the reeds by the bank of the Nile.

Miriam stationed herself at a distance to see what would befall the baby. The daughter of Pharaoh came down to bathe in the Nile, saw the basket among the reeds, and sent a slave girl to fetch it. She opened the basket and saw inside a baby boy crying. The princess took pity on the baby and said, "This must be a Hebrew child (Exodus 2:6)."

Miriam approached and asked her if she could get her a Hebrew nurse to suckle the baby. The daughter of Pharaoh agreed, and Miriam went and brought Jochebed, who was hired on the spot by the princess to take care of the baby and to nurse him.

Years later, when the Israelites left Egypt and crossed the Red Sea, Miriam took a timbrel in her hand and led the women in a triumphal procession, singing and dancing.

Later, when the Israelites were camping in Hazeroth, Miriam and Aaron made known their displeasure with the Ethiopian woman whom Moses had married. They also expressed their dissatisfaction with Moses himself, saying that God did not speak only through Moses, but also through them. Moses, a very humble and long-suffering man, did not react to their criticisms, but God called the three siblings to the Tabernacle.

The Lord came down in a pillar of cloud, stopped at the entrance of the Tabernacle, and ordered Aaron and Miriam to come out. God told them (Numbers 12:6-8): "Hear these My words: When a prophet of the Lord arises among you, I make Myself known to him in a vision, I speak with him in a dream. Not so with My servant Moses; he is trusted throughout My household. With him I speak mouth to mouth, plainly and not in riddles, and he beholds the likeness of the Lord. How then did you not shrink from speaking against My servant Moses!"

Angry with them, the Lord departed. Miriam became a leper, white as snow, the moment that the cloud rose from the Tabernacle. Aaron looked at her and, turning to Moses, asked for forgiveness, and begged him to restore Miriam's health.

Moses prayed to God to heal Miriam, and God answered that Miriam should be kept out of the camp for seven days and then should be allowed back. Miriam was shut out of the camp for seven days. The people waited and did not renew their march until Miriam was readmitted. She died sometime later in Kadesh and was buried there.

Reprinted with permission from Who's Who in the Hebrew Bible (The Jewish Publication Society).

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Moses's sister led the Israelite women in dance out of Egypt. Miriam, the daughter of Amram and Jochebed and the older sister of Aaron and Moses, is one of the few women that the Bible calls prophetess. Her mother gave birth to Moses after Pharaoh had given orders to kill every newborn Israelite boy.

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he played qb in collage then switched to wr

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He was the first jewish superbowl MVP

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He donated $10,000 to the boys and girls club in Boston

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He gave tickets to the superbowl to a high school girl who was bulied for playing gb on her team

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his mom floated him across the nile river to prevent his death by pharaoh

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after he died he won a changemaker award

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he returned to Egypt to get the isralites from slavery.

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Poster board presentation and skit

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Slideshow
https://docs.google.com/presentation/d/1eZrZ8YeaM5E6V7z7HedVpkxoykurekMfqaIZ_cZGwMw/edit?ts=6072fc83#slide=id.p

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Kahoot

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Slideshow or kahoot

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Slideshow

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Slideshow
https://docs.google.com/presentation/d/1s6n5CxFQ8vru8xw1tlcvqrZ84A7vVGMAeG93A9vR7XM/edit#slide=id.p

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Slideshow

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Hank Greenberg questions for Kahoot and Answers

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Hank Greenberg questions for Kahoot and Answers

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1: Hank Greenberg's nickname was___? Answer= Hammerin Hank
2: Hammerin Hank was born in?
Answer= Bronx, New York
3: Hammerin Hank sadly passed away in? Answer= Beverly Hills, California.
4: Hank was born on? Answer= January 1st, 1911
5: Greenberg died on? Answer= September 4th, 1986
6: True or False=  Was Hank born into a orthadox family. Answer True
7: Did Hank still follow his religion (Jewish) even though he was the mainly know for baseball? True
8: Hank Greenburg won 3 medals, what medals were those? Answer=  1 Baseball hall of fame and 2 most valuable player.
9:  Hank Greenburg beat Babe Ruth's home run record. False
10: What Jewish sensibility did hank show the most? Elu v’elu (divrei Elohim Chayim)
11:

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Slideshow
https://docs.google.com/presentation/d/1k4UlRZSAHbU6OlfXSROM-IGjz5xV2OgSFWdSGXikAL0/edit?usp=sharing

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https://docs.google.com/document/d/1j9i8-bp35UjDFf7RRvfnzqs-tb0iaKXx9RjQ4mmxn5g/edit?usp=sharing

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Zachary Richardson's Kahoot about Hammerin Hank, The Hebrew Hammer, and Hankus Pankus.

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Zachary Richardson's Kahoot about Hammerin Hank, The Hebrew Hammer, and Hankus Pankus.