Le Conseil des droits de l'homme de l'Onu a échoué dans sa façon de
traiter le conflit israélo-palestinien, en le faisant de façon non
équilibrée, a reconnu samedi le président du Conseil, Doru Costea,
dans une interview accordée au journal suédois Le Temps. Costea a
admis que le Conseil se concentrait trop sur l'attitude d'Israël,
qu'il accusait de ne pas les respecter. « Sur ce point nous avons
échoué, » affirme Costea, « le problème palestinien est beaucoup plus
compliqué et a plusieurs facettes. Le Conseil doit rester modeste et
se concentrer sur le viol des droits de l'homme, mais doit examiner
les actes des deux côtés et pas seulement ceux de l'un des Etats. »

 

Bucharian Market, Jerusalem - here's a LB photo essay of last-minute shopping for the 4 species:

Spiritual Weapons: Hashem's soldiers inspecting lulavim with greater care than a combat sergeant would check his weapons.

The Spiritual Arsenal: Etrogim and lulavim going fast - the fanciest Etrogim are as high as 300 NIS (about $70)

and a perfect Deri Lulav can go as high as 160 NIS (about $37).

Ritual 3-leaf myrtle from the Upper Galilee - the nicest haddasim are being sold for 30 NIS (about $7.00) each

This Jerusalem resident has his own kosher aravot (willows) growing on his front sidewalk

Many people decorate their Succa with photos of their favorite tzaddikim - the second picture from the bottom is Rav Lazer Berland shlit'a

Simchat Bet Hashoeva: To commemorate the water libation in our Holy Temple, we have nightly singing, dancing, and partying during Succoth. Here's a glimpse our our pre-Succoth Chassidic-jammin' warmup (with emuna in your life, you have good reason to party all year long):

  

Many think that the spiritual war is over after Rosh Hashanah and Yom Kippur – but that is not so! Rosh Hashanah and Yom Kippur are only the beginning of our renewed annual war against evil.

Onlookers often ask why observant Jews take such painstaking measures in choosing the four species for Succot. Read why here...

Have a wonderful Shabbat and Joyous Succoth Holiday. 

 

The issue was revisited several times. Various study texts were considered and reconsidered. At one point the prayer book's editorial committee -- composed of clergy and theologians as well as movement professional and lay leaders -- elected to dispense with the language altogether.

In the end, however, the designers elected to revive the prayer whose elimination was once a hallmark of Reform theology. "There is no question that this represents a move towards tradition in the Reform movement," said Rabbi David Ellenson, the president of Hebrew Union College-Jewish Institute of Religion.

Ellenson said he rejects the literal idea of resurrection and believes most Reform Jews do as well. Due for release in the coming weeks, Mishkan T'filah has been in the works for more than two decades. Perhaps the most democratized prayer book in history, it has been subjected to years of testing in hundreds of Reform congregations and at major rabbinical conferences and other movement events.

The book's unique two-page layout provides readings and commentary alongside the liturgical text intended to allow for an array of theological approaches.

Movement insiders generally agree the change reflects Reform's continued turn toward traditionalism and its growing willingness to entertain liturgical tropes and rituals once shunned in the name of modernity.

But befitting a prayer book conceived to appeal to diverse beliefs and practices, members of the editorial committee offered various and sometimes conflicting explanations for the prayer's return. In particular they differed on whether the change reflects merely a new comfort with liturgical metaphors or a deeper change in Reform theology.

The movement's Pittsburgh Platform of 1885 explicitly rejected the notion of bodily resurrection, an idea considered unmodern, unscientific and irrational.

"Certainly to the 19th century reformers, the idea that Judaism believed in resurrection of the dead seemed to them the antithesis of the kind of rational Judaism that they thought most Jews wanted and expected," said Jonathan Sarna, a Jewish history professor at Brandeis University.

In prior Reform prayer books, the traditional blessing of God as the one who revives the dead -- in Hebrew, "m'chayeih hameitim" -- was changed to "m'chayeih hakol," literally "who gives life to all." The new prayer book includes the modified version, but also offers worshipers the ancient formulation as an alternative.

Many if not most of those involved in the production of Mishkan T'filah continue to reject the idea of God literally raising dead bodies from the earth. As metaphor, however, the phrase is thought to be sufficiently meaningful for people that it was worthy of restoration.

"For a number of people in our movement, reclaiming traditional language feels very meaningful," Frishman said. "And when that language resonates positively, people want it."

Editorial committee members provided various metaphoric interpretations for the prayer, from the reawakening that occurs after surgery to the notion that the Jewish people were resurrected after the Holocaust in the rebirth of the State of Israel.

Others, however, are less willing to dismiss the idea of resurrection as pure metaphoric fancy, arguing that if there is an afterlife -- a notion that Reform has never renounced -- it will have to be a bodily one, since human beings do not know themselves in any other way.

"The subject of life after death is very difficult for moderns for many reasons," said Eugene Borowitz, a Hebrew Union College professor and one of the world's leading Jewish philosophers. "But once one understands that, there are good reasons for hoping that there is life after death. And that since we know ourselves as embodied persons, the traditional terminology makes sense, although it has to be taken quite poetically."

Borowitz ascribes the theological shift to the impact of feminist thought, which has forced a reconsideration of the strict separation between body and soul. "Gender is substantially a bodily matter," he said. "So if body is that critical to our proper sense of self, then to hope that God will grant us life is -- with all the difficulties involved in the phrase -- a way of saying that in some sense life after death is also embodied."

One who has long urged the prayer's reinstatement is Neil Gillman, a Conservative rabbi and author of a book on death and resurrection in Jewish thought. Gillman's book, "The Death of Death," was acknowledged as an influence on the thinking of the prayer book's editorial committee members.

"When the rabbis envisioned how God would like us to be for eternity, God would like us to be as we are now in historical time and in society -- as embodied beings," Gillman said. "The way we are now is so important and so treasured by God that that's how he wants us to be for eternity."

Perhaps the most intriguing explanation for the shift was offered by a rabbi at the opposite end of the spectrum. Dovid Eliezrie, a Chabad rabbi in California, says his movement is responsible for reviving the idea of the coming of the Messiah, the prerequisite event for the resurrection.

"I think that the Lubavitcher rebbe took the concept of Moshiach out of the theological closet to the Jewish mainstream," Eliezrie said, "and this has affected the mind-set of all segments of the Jewish community."

Rabbi Peter Knobel, the chair of the editorial committee, demurred. "I think Chabad has had no impact on this," Knobel said. He went on to criticize the belief in some Chabad circles that the movement's late religious leader, Menachem Schneerson, was the Messiah.

"It has created tremendous tension in the community," Knobel said, "and I think for sure the progressive community looks at it with great difficulty."

  

 

The biggest symphony of the year in the Chassidic neighborhoods of Ashdod is the harmony of hammers, buzz-saws, and power drills following Yom Kippur, as folks here begin building their Succas.

When it's all done, my neighborhood looks like this:

Having cleansed ourselves of sin on Yom Kippur (for those of us who begged Hashem for forgiveness), we're now preparing to dwell in the Succah, together with Hashem's Divine Presence. We're going higher!

In that vein, here's an exclusive Emuna Outreach clip featuring Elyon (Eliezer Kosoy and Yonason Hill) singing "Going Higher." Enjoy it.

    

 

 

Selon l’agence Guysen.International.News “La conversion des non juifs est une mission nationale stratégique et une mission vitale pour l’avenir de l’Etat d’Israel. Nous devons permettre aux citoyens qui sont intéressés par la conversion à pleinement intégrer la nation et la société israélienne » a déclaré Jacob Edery, ministre de l’Immigration et de l’Intégration.

http://www.guysen.com/news.php 

 

Kobi Nahshoni

The Ne'ila prayer is more popular with the ladies, gents relate more to Kol Nidrei, older worshipers care more for the Yom Kippur prayers, the young are moved by the fast itself, and everyone agrees that Prime Minister Ehud Olmert, more than any other public figure, should stand up in the synagogue and ask for the nation's forgiveness. This emerges from the weekly survey commissioned by Ynet Judaism and the Gesher Institute ahead of Yom Kippur. Asked, "To which Yom Kippur prayer do you relate to the most?," some 30% of the interviewees chose Ne'ila, the concluding prayer of the day; 27% relate most to Kol Nidrei, which opens the day's prayers; 9% chose Yizkor, where the worshipers commemorate their late relatives, the IDF fallen, terror victims, and those who perished in Holocaust; and 7% chose the famous U'Netane Tokef passage as their favorite. The remaining respondents refused to answer.  

Segmented by religious definition, the answers showed that the religious and stricly Orthodox relate most to Ne'ila (61% and 48% respectively), while the observant and secular respondents chose Kol Nidrei as their favorite Yom Kippur prayer (with 40% and 25%). It should be noted that some 42% of the secular respondents failed to answer this question.  

A further analysis of the data revealed that 31% of the women favor the closing prayer and 26% of them feel closer to the prayer that releases them of last year's vows, while the men provided the opposite result, with a small edge for Kol Nidrei (30% and 29%). Another clear distinction was found when the answers were broken down by respondents' age, showing that while those aged 18 to 24 chose Kol Nidrei, older worshipers, aged 25 to 44, feel closer to the Ne'ila prayer. What characterizes the sacred day? In the second part of the poll, the respondents were asked to opine, "Which is the most Jewish-Israeli characteristic of Yom Kippur?" The fast was selected by 36% of them, 31% chose the prayers, 20% mentioned the silence on the streets, and 7% pointed at the resounding memory of the Yom Kippur War.  

Here too, a clear distinction was found between the religious and stricly Orthodox, who believe the prayers are the most important feature of the day (55% and 66% respectively), while observant and secular Jews said the fast is more prominent (42% and 38%). Divided by gender, 36% of the females chose the prayers and 34% the fast, while most male respondents voted for the fast (40%). Young respondents, aged 18 to 44, believe that the fast is the most important feature of Yom Kippur, as did those aged 55 to 64. Interviewees aged 45 to 54 and 65 and up said prayers were the strongest characteristic.  

Who should ask for Israel's forgiveness? Third, the interviewees were asked choose one person from a provided list who they believe should stand up in synagogue and ask for the nation's forgiveness. Leading with 37% is Prime Minister Ehud Olmert, followed by Rabbi Ovadia Yosef with 24% due to his remark about the IDF fallen, and 16% pointed a finger at Boaz Yona, director-general of the Hephzibah construction company, who fled Israel leaving many of his clients homeless. Similar results were obtained even when respondents were segmented by religious self-definition. The sole difference here was that, remembering the distress of the yeshiva students in Modi'in Ilit, the strictly Orthodox chose the Hephzibah CEO second, before Rabbi Ovadia.

Commenting on the survey results, Gesher educational enterprises CEO Shoshi Becker said: "On the one hand, we may look at the full half-glass and see that some 66% of the Israeli public relates to the prayers and traditional elements of Yom Kippur. "On the other hand, it is troubling that a young generation is growing here that is not familiar with the prayers and does not grasp the power and meaning of our liturgy and tradition. The entire State of Israel stands still on Yom Kippur, but that unifying framework must be filled with Jewish-Israeli contents and meaning." 

Becker said she hoped that in the coming years we will see changes in this respect, that ties with Jewish heritage and tradition will grow stronger, and that Jewish holidays be filled with real contents. 

The survey was conducted by the Mutagim Institute over 500 interviewees who constitute a representative sample of the Hebrew-speaking, adult Jewish population of Israel.  

 

En marge du défilé militaire au cours duquel la République islamique
d'Iran a dévoilé ses armements de fabrication nationale, notamment les
avions Saegheh et les missiles de longue portée (1.800 km), le
commandant des Gardiens de la révolution a reconnu l'infériorité
matérielle de Téhéran face à ses adversaire.

En effet, après avoir exhibé ses avions et ses missiles Chehab-2 et
Chehab-3 ainsi que la version améliorée de celui-ci, nommé Al-Ghader,
le général Mohammed Ali Jaafari, qui vient de remplacer le général
Yahia Rahim Safaoui à la tête des Pasdarans, a reconnu que « l'ennemi
a beaucoup plus de capacités matérielles et techniques que l'Iran,
notamment dans le domaine aérien. Mais nous avons d'autres qualités
qui compensent cette carence. Nos méthodes ont prouvé leur efficacité
à anéantir la supériorité de nos ennemis et la défaite de l'entité
sioniste face au Hezbollah, l'année dernière au Liban, le confirme ».
Jaafari a ajouté que « l'Iran ne riposte pas aux armes technologiques
par des armes technologiques, mais en usant de son intelligence et en
observant les points faibles de nos ennemis et en utilisant des
méthodes futées pour annihiler nos ennemis dès qu'ils commettront des
erreurs ».

Le commandant des Gardiens de la Révolution a par ailleurs menacé les
pays voisins de l'Iran, notamment les monarchies du Golfe : « tout
pays qui offrira des facilités territoriales aux ennemis sera
considéré comme un Etat ennemi et l'Iran ripostera ».

La suite: http://www.mediarabe.info/spip.php?article1022

Source: MediArabe.info 

 

Now that Yom Kippur's over, once you've fasted and made your best effort to repent, don't worry any more about the outcome! Rebbe Nachman of Breslov said, "Ma lachem lid'og, you have nothing to worry about because I'm paving the way for you." Those of us who are connected to the tzaddik know that we must make our best effort, and leave the rest up to the tzaddik, who paves the way for our true and complete soul correction by helping us get closer to Hashem. I shudder to think where I'd be without my beloved Rebbe Nachman. With that in mind, grab your hammer and nails, put a big smile on your face, and start building your succa! Here's a niggun to help you get started:

  

 

The Scene: A spinning class at a smartly appointed gym at a kibbutz in the Judean Hills, a few days before Yom Kippur. The instructor has yet to arrive. "We have a minyan, we can begin anyway," says one member of the class.

"Wait," says another, astride his exercise bike. "Women aren't counted in a minyan." "Reform Jews do count women in the minyan," says a woman in the class. The man on the bike is unmoved. His answer is matter of fact: "The Reformim aren't Jews."

There are those among us Jewish Israelis, whether we define ourselves as traditionalist or Secular-as-Stalin, who cannot abide Reform Judaism and those who choose to practice it.
"I have to admit that the pseudo-spiritualism which the Reform Jewish synagogue manufactures, is foreign to me," wrote Gafi Amir in an opinion column in Yedioth Ahronoth this week.
Taking a shot at the "neo-secular, particularly those who congratulate themselves for being enlightened and pluralistic," Amir decides that their level of religious observance will not include the commandments of fasting and searching one's soul.
"On Yom Kippur they will skip over these two clauses when they visit the Reform synagogue. Afterwards, they will wear out their less enlightened and secular friends, like me, with the purifying experienced they underwent there."
There's a certain glee in the tone of these words. Part of it is because the words break new ground, going well beyond the timeworn observation that "The synagogue that I do not attend is Orthodox."

In particular, the words identify and castigate a new foreign body, yet another enemy in our midst. The words address the Reformim with the same dismissive contempt once reserved for Arabs, or for Jews who came from the other side of the Ashkenazi-Mizrachi divide.
The words treat the Reformim as some form of quaint, deluded, would-be-Jewish tribe, like the map that Yedioth splashed across its front page the day before, pinpointing what it suggested were Jews who aren't really Jews in a dozen countries from Brazil to China.

Deep down, we all know what the glee is really about. It is the blissful assurance that the collective We silently agrees with Gafi Amir, that it scorns and even pities these pathetic self-styled people of faith.
But even that will not suffice. Borrowing another image from the Yedioth front page of the day before, Amir tells us exactly how far these Reformim are from being a part of Us.

With a nod to the photo spreads on the celebrity participants in last week's Kabbala conference in Tel Aviv - among them non-Jewish stars Madonna, Demi Moore, Ashton Kutcher, James Van Der Beek ["Dawson"], and Rosie O'Donnell - Amir delivered her coup de grace to the Reformim and other neo-secularists who, she says, selectively perform only "mannerisms of Judaism:"
"Many of them will joke around at the expense of Madonna / Esther and the delegation of Hollywood stars that landed in Tel Aviv. I haven't succeeded in seeing the difference between them."
Inherent in the hatred of Reform is the assumption that even the most pork-stuffed of the secular know authentic Judaism when they see it, and a fraud when they do not. They can somehow divine lack of commitment and observance in Reform, even when they themselves do not study, do not practice, do not believe.
Fundamentally, the ridicule of Reform ignores the fact that all over Israel, Jews raised in Orthodox homes have become active members of Reform and Conservative congregations because they believe both in religious Judaism and in equality for women within Jewish observance.
I suspect that much of the scorn directed toward Reform Judaism reflects a certain frustration over the inability of many Israelis to feel a part of any congregation, Orthodox, Conservative, or Reform. For many, the gulf between secular Israeli culture and the available forms of organized religion has yet to be bridged by liturgy and customs which speak to the non-religious.
Oddly, the anti-Reform venom in us seems to seep out most strikingly at this time of the year, those 10 days beginning on Rosh Hashanah, during which the Gates of Repentance are briefly open, and secular Jews the world over, decide how - and if - they want to walk through.

Abroad, the decision may have to do with such factors as, Can my career stand taking off work for Yom Kippur? Do I really want to spend hundreds of dollars, pounds, or euro on synagogue seats for the family? Can the kids bear the services? Can my spouse? Can I?

Here, of course, the questions are radically different, if they are asked at all. In this place, socialism-bred kibbutzniks may know infinitely more Hebrew ? and even more of the Old Testament - than many formally Orthodox Jews abroad.
But as Amir and others stress, powerful efforts by the kibbutz movement to replace Orthodox practice with a new religion based on values of agriculture, Jewish history, the Bible as literature, and modern Israeli culture have been sidelined as the kibbutz movement itself has imploded.
Israeli Jews are searching for a synthesis that will speak to them. Judaism evolved over thousands of years. We would be well advised to allow people of good faith to carry out their trials, without laughing like bullies at their errors.
It is Yom Kippur. It is time to lay anger aside. It is time, as the prayers of both Orthodoxy and Reform specify, to shelve slander, scorn, ridicule, and baseless hatred.
It is Yom Kippur. It is time to let Jews be Jews. It is time to recognize that Judaism itself is changing - even Orthodox Judaism. It is time to let individuals be alone with their God, and, at least this one day of the year, to accord that relationship the respect it deserves. 
 

 

 En visite en Israël à l'occasion du Nouvel an juif et d'une conférence sur la Kabbale, Madonna s'est auto-proclamée "ambassadrice du judaïsme", ont rapporté dimanche les journaux de l'Etat hébreu.

Le prix Nobel de la paix lui a remis un exemplaire de l'Ancien Testament, tandis que la chanteuse lui a offert un volume du "Livre des Splendeurs", une étude sur les origines de la Kabbale, dédicacé à "Shimon Peres, un homme que j'admire et aime", selon le quotidien "Yediot Ahronot".

"Vous ne pouvez pas savoir combien est populaire le 'Livre des Splendeurs' parmi les acteurs à Hollywood", a déclaré Madonna à Peres, selon des propos cités par le "Yediot Ahronot". "Toutes les personnes que je rencontre m'en parlent. Je suis une ambassadrice du judaïsme".

Vendredi, Madonna a participé dans un hôtel de Tel-Aviv à une conférence sur la Kabbale, tradition juive basée sur une interprétation mystique de l'Ancien Testament. La durée de son séjour en Israël n'a pas été précisée. Elle prévoit de visiter des sites saints pour les kabbalistes.

L'intérêt de la chanteuse pour la Kabbale depuis quelques années a été vivement critiqué par les juifs orthodoxes, qui y voient une abomination. Madonna a pris le nom hébreu Esther et porte un bracelet rouge au poignet, comme le veut la tradition kabbalistique, pour éloigner le mauvais oeil.

D'autres célébrités américaines sont venues assister à cette conférence sur la Kabbale, parmi lesquelles l'actrice Demi Moore et son mari Ashton Kutcher. Selon le quotidien "Haaretz", Kutcher a d'ailleurs expliqué à cette occasion comment la Kabbale lui avait permis de répondre à des questions fondamentales dans sa vie et de devenir un meilleur acteur 

 

 

 

Efrat Shapira-Rosenberg

Last Saturday evening our synagogue held an event well known to anyone who is a member of a congregation – the payment of the annual membership fees and deciding on the seating arrangements for the High Holydays.

For a payment, members get two seats for Rosh Hashana and Yom Kippur and afterwards for the rest of the year as well. My acquaintances know I'm not a great businesswoman and never have been, but I think I can say with much certainty that the deal to purchase synagogue seats is probably one of the worst and least profitable I have ever sealed.

 And it's not because in return for my money I received an unstable plastic chair somewhere at the back row in the corner near the bathroom. No. Even if I had received a seat in front of the holy ark itself, the deal would have been a complete failure. Because I paid good money for a product I'm not likely to ever make use of during the High Holydays.

 I believe that every mother in Israel knows what I'm talking about. The first Rosh Hashana I experienced was several years ago at home, with a four-day old baby, and I spent most of it crying. Whether it was because of the hormones, or post-natal depression, I could not help thinking about my happy days as a bachelorette (at the time I didn't think of them as happy, of course…), when the High Holydays were the spiritual climax of the year, as they were meant to be.

 The preparations during the days preceding the festivals, the silent prayers, the connection with the songs, the lyrics, the thoughts they aroused, the decisions which they led to. I was sitting at home, alone, only me and the little new "creature," and I knew that no Rosh Hashana or Yom Kippur would ever be the same as it used to.

What to do with the little ones?  Since then the baby has grown, and a few others were born after her, and the term "days of awe" received a slightly different meaning.

 In the first years, I did not set foot at the synagogue, but even as the children have grown older, the situation has not really changed. I spend most of the holiday on the route between home, the park, and the plaza at the entrance to the synagogue. I usually go inside only when I really have to, and only after "paying off" the children to make sure they keep quiet during this short time.

 And even then, if I manage to hear the entire 100 shofar blasts without relying on the fact that according to the Torah you only have to listen to 30, I consider myself lucky. It's true, women are exempt from some mitzvot, but it's not a question of duties, but of the will, and even the basic need, to actively participate in these days. While during the rest of the year the prayers sometimes present me with difficulties, on Rosh Hashana and Yom Kippur I miss them so tremendously…

 I may be exaggerating a bit; you can still go with the children to the synagogue during the High Holydays. But sometimes just being there isn't enough. If they are with me inside, I'm worried that they will be noisy and interrupt others; if they're out playing, I worry something might happen to them. Everything but be focused on the prayer, its meaning and the significance of the day.

 I would like to stress that I'm not complaining and that I don't have regrets. Different periods lead to changes in life, and I know that someday I will be able to again come to the synagogue on Rosh Hashana and pray.

 But in the meantime, my seat, somewhere down the last row, will remain empty.  

 

Every year at the annual Sukkot parade, thousands of tourists and Israelis stroll down Jerusalem's streets smiling and waving flags from around the world.

This year, however, an official committee appointed by the Chief Rabbinate of Israel has banned Jews from participating in the parade, fearing missionary influences, Ynet has learned.

Mayor Lupolianski honored in previous parade (Photo: Haim Zach)

The committee presented its conclusions to members of the rabbinical council, which includes chief rabbis Shlomo Amar and Yona Metzger. The two chief rabbis approved the edict, and it is expected to become official soon.

The annual Sukkot parade is organized by the Jerusalem municipality and other official bodies. In addition, the committee barred participation in various events planned by the International Christian Embassy Jerusalem at the Jerusalem International Convention Center in celebration of the holiday.

 The rabbinate claims to have good reason to believe that at the two events – the parade and the convention – Christian missionaries plan to solicit Jewish participants to convert to Christianity under the guise of amicability toward Israel and the Jewish nation.

Missionaries? Tourists parade through Jerusalem (Photo: Haim Zach)

In its official statement the Chief Rabbinical Council of Israel's Committee for the Prevention of the Spread of Missionaries welcomed the foreign tourists to the Holy Land ahead of the holidays. But later in the statement they warned that "it is forbidden, according to law, for any Jew in the country or the world to participate in the events at the Convention Center or the parades, which aim to convert us from our religion."

'We're not missionaries'

In response, the Christian Embassy told Ynet that they were never invited by the rabbinical council to present their claims. They noted that some 6,000 people were expected to attend the Feast of the Tabernacle events this year (the 28th year of its existence), making this one of the biggest tourist events in Israel year round.

Officials at the Christian Embassy said that over the years at the event they have honored prime ministers including Menahem Begin, Yitzhak Rabin and Yitzhak Shamir. Even Orthodox Jerusalem mayor Uri Lupolianski and the late former chief rabbi Rabbi Shlomo Goren attended the festivities in years past.

Feast of Tabernacles pilgrimage (Photo: Haim Zach)

"We are not a missionary organization and the Christian tourists that arrive to participate in the event believe in the Bible, and see it as the Old Testament where Sukkot is mentioned as one of the three pilgrimages. Also, in King Solomon's writings he invites all the people of the world to come to Jerusalem, and every year we are honored to have a warm welcome from the Israelis," embassy official David Parsons told Ynet.

The Jerusalem municipality also responded to the rabbinate's move, saying in a statement that "participation (in the parade) is planned in advance and approved by the city, whose inspectors wouldn't allow a missionary group or any other political group to attend the parade." 

 

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