Tuesday, July 24, 2007

NY gov, mayor seek fed aid for businesses after steam pipe blast







NEW YORK -- Businesses could be getting federal aid for economic losses suffered after a steam pipe burst underground in midtown Manhattan last week, causing widespread damage and spraying bits of asbestos and gunk throughout the area.

The explosion injured several people, and a woman who was fleeing suffered a heart attack and died. Streets in the area around the blast site were closed for several days.

Mayor Michael Bloomberg and Gov. Eliot Spitzer have asked the federal Small Business Administration to declare a Physical and Economic Injury Disaster related to the explosion, which affected hundreds of businesses in the commercial neighborhood around Grand Central Terminal.

If the request is approved, loans would be available for the affected businesses, the mayor's office said Tuesday.

The city said more than 1,000 businesses suffered severe economic losses, but it did not have a total dollar figure. For the purposes of the application, the city documented that 10 businesses _ restaurants, doctors' offices and retail stores _ had a gross revenue loss of 100 percent, at a total of $431,300 for the five days that followed the July 18 explosion.

The federal agency's low-interest economic injury loans can help cover losses caused by disasters. The money could be used to repair or replace property, machinery, equipment, fixtures and inventory.

New York Sen. Charles Schumer called on the SBA to approve the request.

"Last week's massive steam pipe explosion dealt a huge blow to small businesses located in the area close to the blast," he said. "The SBA must now step up to the plate to provide local businesses with the funding they need to repair the damage and get back on their feet."

The city's Department of Small Business Services was already offering interest-free emergency loans for disrupted businesses.

The U.S. Small Business Administration did not immediately return telephone calls seeking comment Tuesday.

The private utility that owns the 83-year-old steam main said on its Web site that it would cover up to $9,000 in claims from commercial customers for perishable merchandise.

Sentenced to death Libya releases Bulgarian nurses, Palestinian doctor


Pictures below: 5 Bulgarian Nurses 1 Paleastinian Doctor During Trial







.




Weeping relatives embraced five Bulgarian nurses and a Palestinian doctor, imprisoned for life in Libya for infecting children with HIV, after the six medics flew home Tuesday to cheering crowds and a presidential pardon.

"I waited so long for this moment," nurse Snezhana Dimitrova said as she fell into the arms of emotional relatives.

The six were flown from Tripoli to Sofia on board a plane with French first lady Cecilia Sarkozy and the EU's commissioner for foreign affairs, Benita Ferrero-Waldner.

Friends and relatives greeted them as they came down the steps of the airplane at Sofia airport, with one lifting the Palestinian doctor off the ground.

From the airport, the medics were whisked to a government residence in the capital, where they will spend the next few days with their relatives, away from the intense media coverage of their release.

Libya had accused the six of deliberately infecting more than 400 Libyan children with HIV. The medics, jailed since 1999, denied the charges. During their eight years in custody, the nurses, who are now between the ages of 41 and 54, say they endured torture and rape - abuses under which they made confessions.

The six had originally been sentenced to death, but that was later commuted to life in prison. Last week, Tripoli agreed to a Bulgarian request to allow the six to serve the rest of their sentence at home.

Bulgarian Foreign Minister Ivailo Kalfin announced after the medics' arrival that President Georgi Parvanov had pardoned the five nurses and the Palestinian doctor, who was granted Bulgarian citizenship in June.

Kristiana Valcheva, one of the released nurses, told reporters at the airport that throughout their time in prison, they had kept alive the hope of freedom.

"We were afraid even to say aloud what we dreamed about," Valcheva said with tears in her eyes.

"Now I still can't believe that I am standing on Bulgarian soil. We were told the news at 4 o'clock in the morning and we left the jail at quarter to six to board the plane," she said. "Now I will try to get my previous life back."

A giant banner with the word "Innocent" emblazoned across it stood at the entrance to the airport terminal, where hundreds of Bulgarians had come to welcome the six.

French President Nicolas Sarkozy, whose wife flew to Libya on Sunday along with Ferrero-Waldner, said that neither the European Union nor France paid money to Libya for the release. However, he said Qatar mediated the release and hinted the Gulf country may have had a broader role in resolving the crisis.

He also announced that he and French Foreign Minister Bernard Kouchner would be visiting Libya on Wednesday in a bid to "help Libya rejoin the international community."

The French presidential palace said earlier that the deal included measures to improve the medical care of children with AIDS in Libya. It did not provide further details.

Sarkozy and his wife were also to visit Sofia in September, the office of the Bulgarian president said.

In Brussels, European Commission President Jose Manuel Barroso said the EU would move to improve trade and political ties with Libya after the release.

"We hope to go on further (on) normalizing our relations with Libya. Our relations with Libya were to a large extent blocked by the non-settlement of this medics issue," Barroso told reporters.

He said the 27-nation bloc could move to include Libya in regional trade and aid ties with other Mediterranean countries.

Libyan Foreign Minister Abdul-Rahman Shalqam said Libya and the EU agreed to develop a "full partnership," with the Europeans promising a package of aid to develop Libyan hospitals and other infrastructure.

Bulgarian Prime Minister Sergei Stanishev praised the role of the EU, which Bulgaria joined in January.

"The return of the medics is a direct result of Bulgaria's membership in the European Union, of the solidarity which the EU showed Bulgaria," Stanishev said.

Parvanov, the president, said Bulgaria was "still sympathetic with the other tragedy - the one of the infected Libyan children and their families."

Ferrero-Waldner welcomed the Libyan government's decision to transfer the six to Bulgaria.

"For over eight years, we have never forgotten the suffering of the medical staff who have shown such dignity and fortitude during their long ordeal," Ferrero-Waldner said. "At the same time, my thoughts are also with the Benghazi children and their families, and I will continue to give my support to them all."

The five Bulgarian nurses, all mothers, traveled to Libya nearly a decade ago, attracted by promises of higher paying jobs. They were sent through a Bulgarian recruitment agency to al-Fath Children's Hospital in Libya's second largest city, Benghazi.

Some 60,000 Bulgarians were employed in the country in the 1980s, according to Libyan officials, before the UN imposed sanctions in 1993 and the links between the two nations weakened.

The nurses were arrested the year after their arrival, accused along with the Palestinian doctor of deliberately infecting children with HIV. More than 400 children at the hospital were infected, and 50 have since died.


Israel disappears from tour map





The car-rental company Europcar is distributing a map of Jordan which replaces Israel with the words “Palestine National Authority”.

A customer of the Paris-based firm received a copy of the map when hiring a car from its Amman, Jordan, branch. The map also identifies the Golan Heights and West Bank as part of Jordan.

Jordan and Israel made peace in 1994 and officially recognise each other.

A spokeswoman for Europcar in Paris said the map was one of a “small number of Europcar Jordan brochures produced in 2003, containing errors”.

She told the JC: “A corrected brochure is currently being produced to replace the prior version, which is no longer being distributed and has been out of stock for some time. At no time has it been our intention to distribute information of a political nature or whose content might mislead or offend.”

The spokeswoman added that the firm’s Jordanian and Israeli branches will be collaborating later this year for a “Discover Israel and Jordan” package where clients can hire vehicles in both countries on one trip. “This Europcar Israel-Jordan collaboration is an innovative measure in the religious and historical tourism of the region; it is virtually unique in allowing tourists to discover the histories of both Israel and Jordan at their convenience.”

A statement for the Jordanian Embassy said: “Jordan and Israel signed a peace treaty in 1994 by which a reciprocal recognition was made. Jordan and Israel enjoy very close relations and ties.” The embassy added that it had notified Amman of the issue.

Lior Ben Dor, spokesman for the Israeli embassy in London, said: “We are happy to be informed that Europcar have acknowledged their mistake and that the maps they now use include Israel.”

The Kashering of Coca-Cola




As a symbol of American culture, Coca-Cola has penetrated every nation in the world and is served at the most strictly kosher events. While Coke has been on the market since 1886, only since 1935 has it been certified kosher, including kosher l’Pesach.

Rabbi Tobias Geffen, an Orthodox rabbi who served Atlanta’s Congregation Shearith Israel from 1910 until his death in 1970 at the age of 99, is responsible for kashering Coke. Rabbi Geffen was an unlikely contributor to the worldwide success of the beverage. Born in Kovno, Lithuania in 1870, he emigrated to Canton, Ohio in 1903 and accepted his Atlanta pulpit seven years later. During his long tenure at Shearith Israel, Geffen became the dean of Southern Jewish Orthodoxy.

As the millions of Eastern European Jews who migrated to the United States from Poland, Lithuania, Russia, Ukraine and elsewhere in Eastern Europe before World War I became more Americanized, they wanted increasingly to partake of "real" American life, including consuming American foods and beverages. While seltzer water might have been the preference of many traditional Jewish immigrants, their rapidly assimilating children and grandchildren demonstrated their Americanization by drinking Coke.

Because he lived in Atlanta where the Coca-Cola Company was headquartered, Rabbi Geffen received letters from several Orthodox rabbinic colleagues around the nation asking whether it was halachicly permissible to consume Coca-Cola. Uncertain of the answer, Geffen contacted the company to ask for a list of Coke’s ingredients.

At the time, Rabbi Geffen did not know that the formula for Coca-Cola is a closely guarded trade secret; however, once Rabbi Geffen inquired, the Coca-Cola Company made a corporate decision to allow him access to the list of ingredients in Coke’s secret formula provided he swore to keep them in utter secrecy. Geffen agreed to the terms. The company did not tell Geffen the exact proportions of each ingredient, but just gave him a list of contents by name.

When Geffen was given the list of ingredients, he discovered that one of them was glycerin made from non-kosher beef tallow. Even though a laboratory chemist told Geffen that the glycerin was present in only one part per thousand (one part in 60 is dilute enough to earn kosher certification), Geffen informed the Coca-Cola Company that, since this glycerin was a planned rather than accidentally added ingredient, observant Jews could not knowingly tolerate its inclusion. Coke failed to meet Geffen’s standards.

Back at the company’s laboratories, research scientists went to work finding a substitute for tallow-based glycerin and discovered that Proctor and Gamble produced a glycerin from cottonseed and coconut oil. When they agreed to use to this new ingredient, Geffen gave his hecksher, or seal of approval, for Coke to be marketed as kosher.

Still, a second problem vexed Geffen: the formula for Coke included traces of alcohol that were a by-product of grain kernels. Since anything derived from grains is chametz, or forbidden at Passover, Coca-Cola could not be certified kosher for use at Passover even after the formula was changed to include vegetable based glycerin. Coke’s chemists experimented and found that, during the Passover season, they could substitute sweeteners produced from beet sugar and cane sugar for grain-based ones without compromising Coke’s taste. They agreed to start manufacturing Coke with the new sugars several weeks before Passover each year.

Rabbi Geffen was pleased to have performed this service for the American Jewish people and the Coca-Cola Company. In his papers, which are housed in the archives of the American Jewish Historical Society, researchers can find a teshuva (rabbinic response) that Geffen wrote which includes the following:

"Because Coca-Cola has already been accepted by the general public in this country and Canada and because it has become an insurmountable problem to induce the great majority of Jews to refrain from partaking of this drink, I have tried earnestly to find a method of permitting its usage. With the help of G-d I have been able to uncover a pragmatic solution in which there would be no question nor any doubt concerning the ingredients of Coca-Cola."

Thanks to Rabbi Geffen, even the most observant Jews can feel comfortable that "things go better with Coke.

KOSHER COKE A BIG HIT


-- Why is this Coke different from all other Cokes?

It's kosher for Passover.

And even non-Jews are thirsty for the limited batch of Coca-Cola because of a very special ingredient - it's made with pure sugar instead of high-fructose corn syrup.

"I had somebody with an Indian accent call me one year to ask when Passover was so he would know when to look for the Coca-Cola made with sugar," said Arlene Mathes-Scharf, who runs the kosher food information Web site Kashrut.com

Jason Perlow, 37, founder of offthebroiler.com, a New York metro-area food blog, said he got thousands of hits when he posted an alert on March 12 that the kosher Coke had started appearing in local stores.

"These are people who love Coca-Cola as it used to be," he said. "Sugar lends a different flavor. It's not as sweet and it's much fizzier and foamier."

Coca-Cola used sugar as a sweetener before it switched to high-fructose corn syrup in the 1980s.

Harriet Tolve, spokeswoman for the Coca-Cola Bottling Co. of New York, said that for "at least 20 years," it has been making the kosher-for-Passover beverages "in addition to our regularly produced product."

Passover, the eight-day holiday that commemorates the exodus of the Israelites from slavery in Egypt, begins at sundown April 2 with the first seder.

During Passover, Jews cannot consume "chametz," defined as five grains -wheat, oats, barley, rye and spelt - that have come in contact with moisture for more than 18 minutes. Many Jews observe an additional Passover prohibition that includes rice, lentils, beans - and corn.

Locally, Coca-Cola's Passover products, which are certified by the Orthodox Union, have a distinctive yellow cap on the 2-liter bottles marked with an O circling a U next to a P and the words "kosher for Passover" in Hebrew. Cans are embossed to show they are kosher for Passover.

Pepsi produces a kosher for-Passover soda, and many other companies modify their NOproducts to meet the requirements of Jewish dietary law, said Menachem Lubinsky, editor-in-chief of KosherToday.com, a food-industry newsletter.

"They can notice a significant bump in sales because of their kosher-for-Passover status," he said. "If they were not kosher for Passover, they would experience a drop in sales for an eight-day period."

That's because "almost 70 percent of American Jews participate in at least one seder" and many non-Jews attend them, he said.

Fires at Quebec Hasidic retreat unsettle residents



CALGARY (CBC) - After a home was destroyed by the third fire in less than a month at a Hasidic resort area in Val-David, Que., residents fear an arsonist is targeting Jews - but police say the blazes are not hate crimes.

The latest fire destroyed the cottage in the area north of Montreal on Sunday, just 10 days after a summer home belonging to a rabbi burned to the ground in what police are calling arson. A smaller fire had broken out nearby a few days earlier.

But the pair of suspicious fires don't add up to hate crimes, said provincial police spokesman Jayson Gauthier.

"Nobody has come forward and put up their hands and said, 'Hey, I'm the one who's doing this, and this is the reason why.'"

Police are continuing to investigate, as part of a larger probe into several suspicious fires in Val-David in the past month, Gauthier said.

There is little evidence the Hasidic community is being singled out, he added.

But some people who spend part of the summer in the area - a popular destination for families from the Hasidic communities in Montreal and New York - say the fires feel anti-Semitic.

"Homes around each other, and a few weeks in a row this is going on - I don't know what else to think," said Mayer Feig, a friend of the rabbi whose home was burned down.

"It's unbelievable what's going on here. Because we don't really know why this goes on. We just know that here it's very clear that somebody is targeting this place," he told CBC News.

Feig said many people in the community plan to increase security measures as a result of the arson.

Val-David Mayor Pierre Lapointe said he first thought the fires were hate crimes, but he's not sure now.

"The more you go, the more you feel that it doesn't look like that, but nobody knows exactly," he said on Sunday.

B & H Photo is a Hasidic Jews Run Top Camera Retailer



Every morning except Saturday, the buses stop at a bustling corner of Manhattan, and bearded men in dark suits and felt hats, some clutching prayer books and speaking Yiddish, step onto the sidewalk and disappear into a brick building.

But this is not a yeshiva or synagogue.

This is B&H Photo-Video, one of the biggest and most famous camera stores in the world.

On any given day, 8,000 to 9,000 people pass through the front door a block from Madison Square Garden.

Known as "Beards and Hats" because of the many Hasidic Jews who work there, B&H has become an authentic New York experience. Shopping there is akin to ordering a pastrami on rye at Katz's Delicatessen.

It is a loud and frenetic scene that involves fast-moving lines of customers, all pushing and elbowing to reach the cash registers. Above the bearded cashiers, conveyor belts move merchandise from one counter to the next.

ADVERTISEMENT

"I live in Minnesota and the sensibility is not always Midwestern," said Alec Soth, a photographer with the legendary Magnum agency and a B&H customer for a decade. "It's a little more abrupt. But they're cheap and they have a huge selection."

For many, the store has become indispensable. If you can't find it elsewhere, B&H probably has it. When NASA needed a rare lens years ago, it turned to B&H.

"They are the 800-pound gorilla in the photo specialty business," said Greg Scoblete, an editor at Twice, a trade publication that covers the consumer electronics industry.

But don't expect any miracles when you walk into B&H. Asked recently when the nano iPod would be in stock, a salesman laughed and said: "When the Messiah comes, and then he's going to want one."

B&H executives refuse to discuss sales figures at the privately held company.

Ask how many cameras B&H sells every year and Herschel Jacobowitz, the company's chief information officer and business director, answers: "How many quarts of water are in the Hudson?"

Ask how business is going and you get this: "Baruch Hashem," or "Blessed be God" _ meaning, roughly, "Thanks to God, things are good." (Store Manager Eli Daskal said he has always been told that the name B&H comes from "Baruch Hashem.")

One indication of B&H's success that cannot be concealed sits in the Brooklyn Naval Yard: a nearly 200,000-square-foot warehouse that feeds its online division, which represents about 70 percent of B&H's business.

B&H began in lower Manhattan in 1973. To some, the venture probably seemed like an unusual blend: Hasidism, a form of mystical ultra-Orthodox Judaism whose adherents look and dress like their 18th-century Eastern European ancestors, and the latest in electronics.

But the pairing made perfect sense, said Jonathan D. Sarna, a professor of American Jewish history at Brandeis University. In Europe before World War II, Orthodox Jews and Hasidim in particular worked as peddlers, and after the Holocaust, many came to the United States.

"It was a skill that they brought with them," Sarna said. "They knew about buying and selling. In the case of the Hasidim, many of them also came with these commercial skills and they looked around for a good product."

Since moving to its current location in 1997, B&H has expanded rapidly, advertising aggressively on the radio. Already, B&H has outgrown its giant store. By April, B&H executives hope to double the retail space.

The company employs 800 to 900 people, many of them religious Jews. The store closes each Friday afternoon until Sunday in observance of the Sabbath, and on about a half-dozen Jewish holidays each year.

Richard Spiess, 34, a salesman at B&H for 2 1/2 years, said there are some advantages to being non-Jewish in such a heavily Jewish environment.

"We get a lot of nice holidays off," he said.

Monday, July 23, 2007

The Hasidic rabbi who roams halls of power





PHILADELPHIA - Some movers and shakers wear fancy pinstriped suits and treat politicians to power lunches.

Not the Hasidic rabbi.

His uniform - a black suit, white shirt and broad-brimmed black hat - never changes.

And the only food he offers is challah, a bread delivered in person and free to the offices of most elected officials in Philadelphia's City Hall, usually every week.

But although you won't find Rabbi Solomon Isaacson listed in any lobbyist directory or in any guide to official Philadelphia, there's no mistaking that the 63-year-old rabbi is widely perceived as a man of political influence.

And like any insider, Isaacson wants something for the client he sees as his, the Jewish people.

His latest pursuit: a large swath of land in Northeast Philadelphia for new townhouses and single-family homes so that hundreds of Hasidic Jewish families can relocate here from the saturated streets of Brooklyn.

As new Philadelphians, Isaacson says, they would help repopulate the city, adding to its tax base and creating jobs.

He's had no success so far - but he's hardly out of juice. A fast-talking, fast-walking schmoozer, Isaacson has access. Here as well as in Harrisburg, lobbyists, lawmakers and their aides refer to him as "Rendell's rabbi" and "Street's rabbi."

With the proven ability to deliver votes from the immigrant community of Russian Jews that he has nurtured for 25 years, he is able to get government doors to open to him.

"This is a city that is constantly looking to upgrade itself, population-wise, business-wise, intellectual-wise," said the rabbi, who leads Congregation Beth Solomon. "We have an opportunity to change the face of Philadelphia."

It's a Thursday afternoon, and Isaacson is doing his thing. He's been to the mayor's office, fed the police officers who keep watch nearby. Now he's on City Hall's fifth floor, again reaching into one of his eight giant brown paper bags.

Out come two challahs and in goes the rabbi, this time into Room 582, Councilman Frank Rizzo's office. Rizzo is there - "Hi, Rabbi, how are you?" - and also, so it happens, is Fire Commissioner Lloyd Ayers.

"Oh! Commissioner!" Isaacson exclaims. His hands reach for three more challahs.

Soon he's off to finish his City Hall rounds, which he's been making for nearly 25 years. Altogether, with stops also at the District Attorney's Office and many businesses, he delivers 600 challahs a week.

"Why do I do it?" asks Isaacson, who was born into a family of rabbis that stretches back 10 generations. "To correct the misconception about what a Jew is, and what an Orthodox Jew is."

Through his personal outreach, he hopes to familiarize Philadelphians with what for some is a rather foreign community known for its distinctive dress and customs.

There are no official counts, but in the city and its suburbs, Hasidic Jews - members of sects of Orthodox Jewry with roots in Eastern Europe in the mid-18th century - number at least 10,000, according to the Lubavitch regional headquarters.

Their religious observance requires kosher stores and ritual baths, and bans driving and shopping on Saturdays, the Jewish sabbath. Men wear traditional black suits and tall black hats. Women tend to wear long skirts and don't shake hands with men, a practice stemming from beliefs about modesty.

But Isaacson's message is this: People are people. Their children laugh the same. Hasidic Jews are lawyers and doctors, grocery owners, and shoe salesmen. And many - himself included - have a hearty sense of humor.

At his synagogue's annual banquet last year, Isaacson debuted a short film he created for the dozens of city and state politicians in attendance. A play on the title of Will Smith's 1997 movie, it was called "Jewish Men in Black."

"He's a tremendous salesman for his community. If he was a businessman, he would have made millions," said Marty Weinberg, who ran unsuccessfully for mayor in 1999.

The Romanian-born rabbi has lived in Philadelphia since he was 6, initially near the congregation that his father led from 1951 to 1962.

First by watching his father, and later through his own actions, Isaacson said he learned to help his community by building political ties.

"I'm a rabbi first, and everything else comes second," says Isaacson, who got his political start as a poll watcher during the senior Frank Rizzo's first mayoral run. But having political ties, he says, "helps open doors for many different things."

Said Pennsylvania Gov. Ed Rendell: "I can't meet with the rabbi without coming away with three envelopes for requests to help somebody get a job or get on Medicaid."

In a section of the city flooded with Russian immigrants, Isaacson has established himself as somebody these new Philadelphians turn to for government aid, and also political guidance.

"I don't come in and say I can deliver five or 5,000 votes," the rabbi said, referring to his meetings with elected officials. "It's like any endeavor. ... You hope your opinion would be listened to."

The Hebrew Immigrant Aid Society estimates that there are about 22,500 Russian-speaking immigrants in Philadelphia. With a synagogue that caters to thousands of them, Isaacson has well-recognized political clout.

Case in point: In the final weeks of the 2003 mayoral race, Mayor John Street was adamant about rearranging his schedule so he could attend Isaacson's synagogue.

According to a copy of an e-mail obtained by the FBI, Street, in a BlackBerry message to his campaign manager, wrote: "Did you move the time so I can attend the YOM KIPPUR celebration with 4,000 Russian Jews and be endorsed by Rabbi Isaacson during the service? IMPORTANT!"

The schedule was changed.

Three years earlier, State Sen. Frank Salvatore, a 16-year incumbent Republican from Philadelphia, lost his reelection bid by 5,000 votes, a loss he still puts at the foot of the rabbi. "He took advantage of the older immigrants who didn't speak English, and had them vote Democrat," said Salvatore in a recent interview.

Isaacson, who at that time had not built Republican ties, said he offered only his opinion. "They came to me as a rabbi for advice, and I said to them the simplest thing to do is pull the Democratic lever," he said.

"He's a funny guy for an Orthodox rabbi," Rendell said, calling the rabbi "a great sports fan, a great joke-teller." But he's also a man of substance, the governor said. "He's as influential as the leading pastors in African American churches who candidates seek out all the time."

On a frigid Sunday morning in December in Brooklyn's Borough Park neighborhood, all along 13th Avenue, a main shopping strip, are shop signs in Hebrew and clusters of both bearded men and baby carriages.

Standing outside one clothing shop, Debbie Goldstein, 34, a Hasidic Jew, grouses about the lack of housing in her neighborhood. "I think of my children" - she has eight, ages 13 and under - "and wonder where they are going to go."

It is common for Hasidic women to have eight or more children. But while a high birth rate has expanded the population here, it has also led to a housing shortage in Borough Park. At the same time, property values are rising.

Three- and four-bedroom rowhouses typically sell for $700,000, and single-family houses fetch as much as $1 million, said Jeff Grandis, a broker with Fillmore Real Estate in Brooklyn.

Hasidic Jews have been priced out of Brooklyn before. They've responded by building new communities about an hour outside of New York. For instance, the towns of Lakewood, N.J., and Monsey, N.Y., now count Hasidim as the majority of their populations. Both are home to several dozen synagogues and yeshivas - as well as cultural clashes involving zoning laws, traffic-safety rules and public schools.

Isaacson says that other locales are wooing, but he sees Philadelphia as the next new Hasidic town. He says he can easily lure 300 to 1,000 Hasidic families here, partly because of the city's proximity to New York, the existing Jewish community, and Philadelphia's cultural vitality. A developer is already lined up, he says, Michael Vegh of First Leader Development Corp. in Philadelphia.

The problem is, the rabbi has no land to build on.

The Somerton Civic Association last year voted down a proposal to rezone a 60-acre industrial parcel for 300 single and semi-detached homes, all priced at less than $300,000 each.

"I know he was disappointed," said Mary Jane Hazell, the association president. But all the resulting cars, she said, would have burdened the streets. "Everything was traffic patterns."

Isaacson hasn't approached her since with another proposal, but he is busy talking up city and state officials.

He was chagrined last June to learn that the mayor - who calls Isaacson "a good friend and a supporter" - had approved a deal for 1,700 residential units on 71 acres of riverfront property that the rabbi was eyeing.

Street declined an interview, except to say, "We will be supportive in any reasonable way" of the rabbi's proposal.

That support included a meeting with Isaacson and Street's housing secretary, Kevin Hanna. "If the right deal could be struck on the right parcel of land, this would be a great addition for the city," Hanna said in an interview. But hurdles include finding a large-enough tract. "Those kind of real estate opportunities are relatively few and far between," he said.

About two months ago, Isaacson approached Councilwoman Joan Krajewski, whose district includes the riverfront land he is interested in. "I have no way of controlling the developers on the river," she said she told him.

Democratic State Sen. Michael Stack of Philadelphia also met with him. "He's literally saying we can build new neighborhoods, and that he'd like me to be an advocate," Stack said. "All I ever say is, `that sounds great, I'll help out.'"

But still, nothing - leaving Isaacson "puzzled."

Considering the city's strained economy, and its struggle to keep residents from leaving, "people should be knocking on my door saying, `How can we entice these people to come here' - and they are not," the rabbi said.

But he's not giving up. Not this rabbi, who waited five years for his new synagogue to be built, a $1.2 million project for which he persuaded local unions to donate labor, including carpentry and electrical work.

For him, there's more politicking to come.

Turning his sights to the 2007 mayoral race, Isaacson said: "This could become an election issue." Referring to the six serious likely candidates who have emerged so far, he said: "If they want my support, I want to talk about this."

Hasidic residents continue to protest planned Wal-Mart





A planned 215,000-square-foot Wal-mart in Monsey continues to draw community ire more than two years after it was unveiled. The community of 28,000, mostly Hasidic Jews, say the store will disrupt their lives. They say they are fearful for the safety of families walking to synagogue. They wonder if frowned-upon items like bikinis and lingerie will be on display for all to see. They worry the outsiders who shop there will transform the atmosphere of the quiet, sheltered community.

"The reason a lot of us came to live in Monsey is because we wanted to raise our families in a safe place, away from the influences of the outside world," resident Yossi Weinberger told the New York Times. "I'm not sure it will be easy to do it if we have such a gigantic piece of the outside world move to our town."

Wal-Mart public affairs manager Philip Serghini has visited the community at least six times since October, according to the Times. He has also met in private with about two dozen rabbis to explain the company's proposal and to listen to their concerns.

The nation's largest retailer has heeded to public concern before, and sometimes hires local architects to meld stores into particular landscapes. Company officials say they have already agreed to conceal magazine covers that may be deemed offensive, such as ones with celebrities in provocative attire.

"The rabbis have a lot of concerns, and some of them are similar to those we've heard from other communities," Serghini told the Times. "But there are very specific elements to this experience. Definitely, this is the most unique place I've ever been to."

The planned Wal-Mart Supercenter would occupy a 22-acre site on Route 59, about three miles from access ramps to the New York State Thruway.

HASIDIC 'HITCHHIKE' HORROR IN B'KLYN




July 6, 2007 -- A knife-wielding man attacked a pregnant woman who had accepted a ride from him in Brooklyn, cops said yesterday.

The 21-year-old woman - who, like her attacker, is Hasidic - had been waiting at a bus stop on Kent Avenue at Wallabout Street in Williamsburg when the man pulled up in a gray minivan at 11 a.m. Tuesday and offered to take her to Borough Park.

She hopped in the back seat; hitchhiking is fairly common among Hasids in the two neighborhoods.

The driver was in his 20s, of medium build, and dressed in typical Hasidic clothes, hat and beard, and spoke fluent Yiddish, sources said.

As they were driving, he told her he was from out of town and had to get a GPS navigator in the back.

Cops said he pulled over at Adams and York streets, pulled out a knife and tried to attack the woman.

She fought him off, but was slashed on her right hand before she escaped, and the man drove off.

Isaac Abraham, a Hasidic community leader , said it's an "everyday thing" for Hasids to give rides to one another, and that the corner is a spot where people often wait for a lift.

"We are very concerned. It's hard to believe that this guy figured, 'Let me pick 11 o'clock in midday and try strike one,' " said Abraham.

"There may be other victims that were too afraid to fight."

Hasidic Jews Fight NY Village Code Barring Rabbinical College

.

WHITE PLAINS N.Y.
Several Hasidic rabbis have gone to federal court for the right to build a rabbinical college that would violate zoning laws in a suburban village.

In a lawsuit filed late Monday, the rabbis and the Rabbinical College of Tartikov Inc. claim that zoning regulations in Pomona, 30 miles from New York City, have been used to exclude the planned college and are "the direct result of fierce anti-Hasidic opposition in the local community."

The plaintiffs have not even tried for variances because village leaders "have made it clear they would never approve construction of this college," said plaintiffs' attorney Paul Savad.

The village, which has about 3,200 residents, recently refused to allow the sponsors to submit plans without going through the zoning system.

Village attorney Doris Ulman said the complaint "is full of innuendo, undocumented statements, misstatements and lies," including some about her. She said the plaintiffs have no standing to sue because they cannot show they've been harmed.

Ulman said it was difficult to comment on the planned rabbinical college because village leaders have yet to see any official plans or applications. She said the complaint filed Monday, which mentions plans for "places of worship, religious educational facilities, religious courts, libraries of Jewish texts and accessory student housing," is the most detailed document they have.

The plaintiffs are seeking housing for 250 students and their families.

The 130-acre site is currently zoned for single-family homes, although a religious camp is using the property legally, Ulman said. The rabbinical group should go through normal channels before deciding whether to sue, she said.

Ulman said village officials have never "discussed or said or done anything to indicate that they are against any religion or any religious use." She said ordinances have recently been liberalized to accommodate yeshivas and dormitories.

Savad, the plaintiff's attorney, said, however, that while village ordinances allow for zoning variances for accredited educational institutions, the rabbinical college would not be accredited because there is no accrediting body for such schools.

So the plaintiffs are invoking a federal law that has been used successfully in the region before. Known as the Religious Land Use Act, it says a religious organization that would otherwise be denied can win a variance if there is no compelling reason for a denial.

Another member of the plaintiffs' legal team, Roman Storzer, said most of the rabbinical students would be from the Hasidic Orthodox sects, though the college would be open to all Orthodox students. He said the Hasidic community needs the college because the rabbis who go through its 15-year training program would address a "dire" shortage of judges for religious courts that resolve issues including marriage, divorce, burial and conversion.

The teachers, the students and the people who use the judges would be engaging in religious activity, he said.

"We need to stop the Village of Pomona, and municipalities across the country, from using their zoning power as a tool to control unpopular religious groups," Storzer said.

Another plaintiffs' attorney, John Stepanovich, said his clients are seeking to exercise their religious rights.

"They want to be good neighbors, but they're not too concerned that their neighbors won't like them or don't like them," he said.

The Religious Land Use Act has been used in at least three other lawsuits in the region, supporting a Jewish school's new building in Mamaroneck, a Hasidic boarding school in Airmont and a residence in Suffern that would allow Orthodox Jews to visit a hospital on the Sabbath without breaking their law against driving. Decisions favoring the two schools are being appealed, and the Suffern case has not gone to court.


Fast Growth in Hasidic Enclave




(Kiryas Joel, N.Y.) AP - Kiryas Joel is on a growth spurt.

The Orthodox Jewish enclave in Orange County grew faster than any other community in New York state from 2000 through 2006. That's according to an analysis of new census data by The New York Times.

Kiryas Joel grew by 51 percent to 20,000 residents over the six years.

The village was incorporated in 1977 as an offshoot of the Satmar Hasidic sect in Brooklyn. Birth control is banned among the sect and women tend to marry young and stay in the village.

As Hasidic population grows, Jewish politics may shift right

GAINESVILLE, Fla. — In an era when the Jewish population in America is stable or declining, ultra-Orthodox Hasidic Jewish numbers are growing rapidly — a trend that may make the Jewish community not only more religiously observant but also more politically conservative.

So says a University of Florida population geographer who recently completed the first estimate of the Hasidic population based on the U.S. Census.

Geography professor Joshua Comenetz estimated today’s Hasidic population at about 180,000, just 3 percent of the approximately 6 million Jews in the U.S., in a recent paper published in the journal Contemporary Jewry. However, Comenetz calculated that the Hasidic population doubles every 20 years because Hasidic Jews tend to have many children. That’s occurring even as demographic studies show that the non-Orthodox Jewish population is flat or falling. If current trends continue, Hasidic and other growing ultra-Orthodox Jewish groups will constitute a majority of U.S. Jews in the second half of this century – a potentially profound cultural and political change.

“In demographic terms, Hasidic Jews are more similar to some highly religious Christian groups than liberal Jews,” Comenetz said. “They may also sympathize more with the Republicans than the Democrats on values questions. So, one outcome may be a change in the way Jews vote.”

This bodes a turn toward conservatism among American Jews, most of whom traditionally support the Democratic Party, Comenetz added. For example, most ultra-Orthodox Jews send their children to religious schools, which makes they more sympathetic to faith-based initiatives of the sort identified with the Republican Party.

Hasidic, which means “pious” in Hebrew, refers to a Jewish movement that believes in a strict interpretation of the laws and ethics of the Torah, the first five books of the Bible. Hasidic Jews frown on contraception, abortion and divorce, although they do not absolutely ban them. Hasidic Jews also tend to have large, traditional families, with most Hasidic women working in the home, although Hasidic women are not forbidden from entering the workplace.

Comenetz is not the first to try to estimate the national Hasidic population, which is centered in the New York area. But his estimate is the only one based on U.S. Census data, and the most recent data at that — the 2000 U.S. Census. The Census might seem an unlikely source of information for such research because it does not ask questions about people’s religious affiliation. In effect since the first Census in 1790, that policy is rooted in the constitutional separation of church and state.

What made Comenetz’s research possible was a question the Census does ask: “What language do you speak at home?” Hasidic Jews are rare among immigrant groups in that they continue to speak the native tongue of their Eastern European forebears today, many generations after their ancestors first came to America. That language is Yiddish.

Comenetz’s effort was more complicated than simply summing all Census-counted Yiddish speakers, however. That’s because not all Hasidic Jews speak Yiddish. And many elderly non-Hasidic Jews who immigrated to America from Eastern Europe through the post-World War II era also speak Yiddish. This population complicated the picture enough for Comenetz to find a way to isolate them from Hasidic Jews.

He did that by using other Census questions about age to narrow his focus to Yiddish-speaking children, counting about 40,000 between ages 5 and 17, most in metropolitan New York. Other information about Hasidic family structure allowed Comenetz to extrapolate the 40,000 children to 140,000 total Hasidic Jews.

That was in 2000, and Comenetz estimates the number has grown to 180,000 in 2006. There are about the same number of ultra-Orthodox Jews who are not Hasidic. Unlike many Christian groups, such as Mormons, most Jews including the ultra-Orthodox do not seek converts, so the growth of their population is almost entirely due to births. It is not at all unusual for ultra-Orthodox families to have four, six or more children, Comenetz said.

In New York, the effects of the growth of the Hasidic population are already apparent, with Hasidic people leaving their traditional neighborhoods in Brooklyn to set up communities in rural suburbs. Hasidic Jews believe in living close together, within walking distance of a synagogue, so these settlements tend consist of closely spaced apartments or rowhouses – a far cry from the big-house, big-lawn American suburban archetype. As the population grows, New York can expect to see more such unique settlements, Comenetz said. “They do the opposite of suburban sprawl,” he said.

As Hasidic population grows, Jewish politics may shift right



GAINESVILLE, Fla. — In an era when the Jewish population in America is stable or declining, ultra-Orthodox Hasidic Jewish numbers are growing rapidly — a trend that may make the Jewish community not only more religiously observant but also more politically conservative.

So says a University of Florida population geographer who recently completed the first estimate of the Hasidic population based on the U.S. Census.

Geography professor Joshua Comenetz estimated today’s Hasidic population at about 180,000, just 3 percent of the approximately 6 million Jews in the U.S., in a recent paper published in the journal Contemporary Jewry. However, Comenetz calculated that the Hasidic population doubles every 20 years because Hasidic Jews tend to have many children. That’s occurring even as demographic studies show that the non-Orthodox Jewish population is flat or falling. If current trends continue, Hasidic and other growing ultra-Orthodox Jewish groups will constitute a majority of U.S. Jews in the second half of this century – a potentially profound cultural and political change.

“In demographic terms, Hasidic Jews are more similar to some highly religious Christian groups than liberal Jews,” Comenetz said. “They may also sympathize more with the Republicans than the Democrats on values questions. So, one outcome may be a change in the way Jews vote.”

This bodes a turn toward conservatism among American Jews, most of whom traditionally support the Democratic Party, Comenetz added. For example, most ultra-Orthodox Jews send their children to religious schools, which makes they more sympathetic to faith-based initiatives of the sort identified with the Republican Party.

Hasidic, which means “pious” in Hebrew, refers to a Jewish movement that believes in a strict interpretation of the laws and ethics of the Torah, the first five books of the Bible. Hasidic Jews frown on contraception, abortion and divorce, although they do not absolutely ban them. Hasidic Jews also tend to have large, traditional families, with most Hasidic women working in the home, although Hasidic women are not forbidden from entering the workplace.

Comenetz is not the first to try to estimate the national Hasidic population, which is centered in the New York area. But his estimate is the only one based on U.S. Census data, and the most recent data at that — the 2000 U.S. Census. The Census might seem an unlikely source of information for such research because it does not ask questions about people’s religious affiliation. In effect since the first Census in 1790, that policy is rooted in the constitutional separation of church and state.

What made Comenetz’s research possible was a question the Census does ask: “What language do you speak at home?” Hasidic Jews are rare among immigrant groups in that they continue to speak the native tongue of their Eastern European forebears today, many generations after their ancestors first came to America. That language is Yiddish.

Comenetz’s effort was more complicated than simply summing all Census-counted Yiddish speakers, however. That’s because not all Hasidic Jews speak Yiddish. And many elderly non-Hasidic Jews who immigrated to America from Eastern Europe through the post-World War II era also speak Yiddish. This population complicated the picture enough for Comenetz to find a way to isolate them from Hasidic Jews.

He did that by using other Census questions about age to narrow his focus to Yiddish-speaking children, counting about 40,000 between ages 5 and 17, most in metropolitan New York. Other information about Hasidic family structure allowed Comenetz to extrapolate the 40,000 children to 140,000 total Hasidic Jews.

That was in 2000, and Comenetz estimates the number has grown to 180,000 in 2006. There are about the same number of ultra-Orthodox Jews who are not Hasidic. Unlike many Christian groups, such as Mormons, most Jews including the ultra-Orthodox do not seek converts, so the growth of their population is almost entirely due to births. It is not at all unusual for ultra-Orthodox families to have four, six or more children, Comenetz said.

In New York, the effects of the growth of the Hasidic population are already apparent, with Hasidic people leaving their traditional neighborhoods in Brooklyn to set up communities in rural suburbs. Hasidic Jews believe in living close together, within walking distance of a synagogue, so these settlements tend consist of closely spaced apartments or rowhouses – a far cry from the big-house, big-lawn American suburban archetype. As the population grows, New York can expect to see more such unique settlements, Comenetz said. “They do the opposite of suburban sprawl,” he said.

Sunday, July 22, 2007

Commemoration of the bombing of the AMIA Jewish community center in Buenos Aires

Photo
Reuters - Wed Jul 18, 5:59 PM ET
A member of the Argentine Jewish community prays during the commemoration of the 13th anniversary of the bombing of the AMIA Jewish community center in Buenos Aires, July 18, 2007. The banner reads "Justice." REUTERS/Santiago Pandolfi (ARGENTINA)

Photo
Reuters - Wed Jul 18, 4:44 PM ET
Members of the Argentine Jewish community attend the commemoration of the 13th anniversary of the 1994 bombing of the AMIA Jewish community center in Buenos Aires July 18, 2007. REUTERS/Santiago Pandolfi (ARGENTINA)

Hot Dog eating contest

Photo
AFP - Wed Jul 4, 10:27 PM ET
Joey Chestnut (L) of San Jose, California celebrates winning the annual International July Fourth Hot Dog Eating Contest by holding a plate of 66 hot dogs and buns with an unidentifed official, at the original NathanĂ¢€™s Famous restaurant in the Coney Island section of Brooklyn, NY. Chestnut won by eating 66 hot dogs in 12 minutes, a world record, beating defending and six-time champion Takeru Kobayashi of Nagano, Japan.(AFP/Stan Honda)

Photo
Reuters - Wed Jul 4, 4:44 PM ET
Takeru Kobayashi of Japan gestures after winning second place at the 2007 Nathan's Famous Fourth of July International Hot Dog Eating Contest in the Coney Island neighborhood of New York July 4, 2007. (Lucas Jackson/Reuters)



New cause of traffic on the B.Q.E.

Photo
Reuters - Tue Jul 3, 3:20 PM ET
The Floating Pool Lady at the Brooklyn Bridge Park is seen from above in New York July 3 , 2007. The seven lane, 25-meter-long floating pool will be anchored between Piers 4 and 5 of the East River. REUTERS/Shannon Stapleton (UNITED STATES)

Funeral of slain NYPD officer Russel Timeshenko

Photo
AP - Fri Jul 20, 12:44 AM ET
Police officers assemble for blocks along Flatbush Avenue at the funeral for Officer Russel Timoshenko in Brooklyn, New York, Thursday July 19, 2007. (AP Photos/Bebeto Matthews)

Photo
AP - Thu Jul 19, 4:35 PM ET
New York City police officer Herman Yan, third from right, attends the funeral of fellow officer Russel Timoshenko, in the Brooklyn borough of New York, Thursday, July 19, 2007. Timoshenko, the 23-year-old Belarus-born police officer gunned down last week during a traffic stop was remembered on Thursday as an energetic first-generation immigrant who was pursuing his dream of protecting the public when his life was cut short. New York Mayor Michael Bloomberg, left, and Police Commissioner Ray Kelly, second left, also were in attendance. (AP Photo/David Handschuh, Pool)

Photo
AP - Thu Jul 19, 2:36 PM ET
Officer Damian Gilsenan, stationed at Highway 5, Staten Island, holds traffic as the hearse carrying officer Russel Timoshenko leaves Brooklyn, New York, Thursday July 19, 2007. Timoshenko died Saturday, five days after he and his partner, Herman Yan, were gunned down when they pulled over a stolen vehicle. (AP Photos/Bebeto Matthews)


Photo
AP - Mon Jul 16, 3:57 PM ET
Dexter Bostic is led into Brooklyn Criminal Court to be arraigned on charges in the murder of New York Police Department Officer Russel Timoshenko and the wounding of Officer Herman Yan in New York, Monday, July 16, 2007. Timoshenko, who was born in Belarus, died Saturday after having been shot on Monday, July 9 after he and his partner stopped a stolen SUV in Brooklyn. (AP Photo/Marc Hermann, Pool)

Photo
AP - Mon Jul 16, 4:02 PM ET
Lee Woods is led into Brooklyn Criminal Court to be arraigned on charges in the murder of NYPD Officer Russel Timoshenko and the wounding of Officer Herman Yan in New York, Monday, July 16, 2007. A criminal complaint described Woods as the driver of the SUV but not a shooter. (AP Photo/Marc Hermann, Pool)

Photo
AP - Tue Jul 17, 5:34 PM ET
Police officer Herman Yan, partner of slain NYPD officer Russel Timoshenko, arrives for the viewing of Timoshennko's body Tuesday, July 17, 2007 in the Brooklyn borough of New York. Timoshenko died Saturday, July 14, 2007, five days after he was shot in the face while pulling over a stolen vehicle. (AP Photo/Frank Franklin II)

Photo
AP - Fri Jul 13, 5:25 PM ET
Police officers gather in the hallways at the Central Court Building in the Brooklyn borough of New York, Friday, July 13, 2007, to attend the arraignment of Dexter Bostick and Robert Ellis who are accused of shooting NYPD officers Herman Yan and Russel Timoshenko in the Crown Heights section of Brooklyn on Monday. Bostick and Ellis, were captured in the woods of Pennsylvania after fleeing New York. (AP Photo/Adam Rountree)

Photo
AP - Fri Jul 13, 6:00 PM ET
In this photo released by the New York Police Department a .45-caliber Llama, semi-automatic hand gun is shown. The weapon is one of three guns carried by Dexter Bostic and Robert Ellis when they allegedly shot two officers on Monday, July 9, 2007, in the Brooklyn borough of New York. Police believe this to be one the guns used in the shooting. (AP Photo/NYPD

Photo
AP - Thu Jul 12, 8:51 AM ET
Robert J. Ellis, center, is taken into the Pennsylvania State Police barracks in Swiftwater, Pa., on Thursday, July 12, 2007. Ellis is a suspect wanted in connection with the shooting of two New York Police officers in Brooklyn, NY. (AP Photo/The Pocono Record, David Kidwell)