Daily Archives: June 20, 2021

Deon Miles ’97: Think About the Human Aspect – Wabash College

Posted: June 20, 2021 at 1:15 am

Dr. Deon Miles 97 has been a member of the faculty at Sewanee, the University of the South, since 2002, where his current course offerings include Instrumental Analysis, General Chemistry, Advanced Topics in Analytical Chemistry, Solution and Solid-State Chemistry, and the Science of Food and Cooking.

He talks about teaching, his experiences in the classroom and lab, and his path from Gary, Indiana, to a tenured professorship atop the Cumberland Plateau.

Q: Were you always interested in chemistry?

Miles: No, and its probably a story that a lot of students have. I started out to be a doctor and intended to be a biology major. The class that got me out of the biology track was genetics. I really did not enjoy it. At the same time during my sophomore year, I was taking a chemistry class, and found that material to be more interesting. I always had a love for math and science. Those two fields merged well in chemistry. The challenge in starting a chemistry major my sophomore year was how to get it done. Thankfully, the professors were very helpful in navigating that, especially Dr. (David) Phillips, and I got it done in three years.

Q: As you departed Wabash 1997, did you feel prepared for graduate school?

DM: The time at Wabash was really important. Learning how to study, not only with peers, but also on my own, to develop that hunger for knowledge, to develop those problem-solving skills, was essential. Those skills werent fully developed on day one. The molding, all that experience, helped get me to where I was ready and prepared for graduate school.

Q: What was the fall 2020 semester like for you? How did you deal with labs and the normal teaching responsibilities?

DM: I saw COVID-19 as more of an opportunity. One of the things that I did in preparation for my analytical chemistry course was to make sure students could still get a lab experience, regardless of where they were. You can record lectures, but it was the hands-on lab I was most concerned about. What I did starting in April 2020 was ask, How can we design a laboratory experience that a student can do right in their home kitchen? How can we give them an analytical chemistry experience in their homes, and do it safely? I tried very carefully to think about the kind of big picture experiments and concepts we could cover safely. We ended up coming up with seven experiments that could be done at home, and then adding three dry lab experiences things that didnt need reagents or equipment. Once finished, you then could dump them down the drain or throw things in the trash. We called them Lab in a Box. We actually used these in the labs when the students returned.

I also flipped my classroom. We didnt know if we would have students that would have to quarantine for two weeks, so I wondered how they would get the lecture content? I redesigned and recorded all my lectures, putting them in more digestible chunks. I did that throughout the semester. It was a good experience. Im going to continue to do that kind of going forward because it gives me the opportunity to do more things in class that I didnt have the opportunity to do before because of the lecture content.

Q: Did you find it harder to engage with your students?

DM: There were moments, yes, when it was more challenging to stay engaged with the students. Thankfully, all my students this past semester were in person. Because I flipped the classroom, I would come in and ask if there were any questions. A lot of times there were, but there were times I didnt have another activity planned, so we would meet, go over questions, and 10-15 minutes later, we were leaving.

We were so focused on physical distancing and not spending a lot of time together. All those informal interactions went away. Those informal interactions are the things I missed the most.

Q: Did you hear from your students about mental health concerns, or perhaps sense moments where questions unrelated to chemistry might alleviate some stress?

DM: Those moments happened one-on-one. Im in my 19th year as a professor. I can see when a student wants to have that kind of conversation. They put their things away slowly, they linger a little bit. Everybody else is running out of the class. I had opportunities to ask, how are things going? A student might have needed a couple of more days to do a lab report after staring at the same four walls for the last three days. We recognized that and we got through the semester.

Q: Did some of those informal conversations and the questions that were on students minds outside of class allow you to talk of chemistry in timely, topical, or different ways?

DM: When we think about chemistry, we dont necessarily think about social justice. Its almost like, just stick with atoms and molecules and then move on. But thats not entirely true. Ive tried to lead by example and have started to incorporate some aspects of social justice in my classes. When you think about social justice and think about this from a chemistry perspective, its about getting students to think beyond their immediate circles of influence. How do you do that with chemistry?

The water crisis in Flint, Michigan, is a great example. What happened with the lead pipes? How did the water get lead in it? From an analytical chemistry perspective, we can talk about the instruments that are used to detect the lead. We can also talk about the human side of it. We can talk about the impact of lead water on children under the age of six and how it slows development in a number of ways. Thats one way analytical chemistry can enter into conversations about social change. I want my colleagues to find more examples and see how we can incorporate those into our courses. We still get the chemistry, but lets think about the human aspect as well.

For more stories about alumni making a difference in education, check out the upcoming issue of the Wabash Magazine, available in early July.

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National Portrait: New Royal Society fellow Bruce Weir on DNA and that OJ Simpson trial – Stuff.co.nz

Posted: at 1:15 am

Its estimated 150 million Americans 57 per cent of the country watched the verdict in the 1995 OJ Simpson trial.

The case dominated news bulletins around the world and in the stand as an expert witness was Kiwi mathematician Bruce Weir.

For three days, the world-renowned authority on biostatistics discussed the blood samples taken from Simpsons car and glove. The DNA evidence was overwhelming ... and it all pointed in the same direction, he says.

He faced a grilling from Simpsons lawyer, and at one stage conceded an error in his calculations. Having spent months working on the complex equations with a colleague, he was asked by the judge to provide additional data.

I went back to my hotel room and did them overnight. I left out one term, so the numbers were not correct. Unfortunately for me, and maybe fortunately for the defence, they spotted this. I dont think it was a crucial element.

Simpson was found not guilty, and the extensive media coverage of the trial made Weir a recognisable figure on American streets. I couldnt go anywhere without being recognised. When you are on national TV for an extended period you get known.

The 77-year-old now lives and works on Americas northwest coast, 11,000 kilometres from where he grew up in Christchurch.

Last month he became a Fellow of the Royal Society, the oldest and most prestigious national scientific institution in the world.

READ MORE:* Fifty years of asteroid hunting for Kiwi couple* National Portrait: Antarctic archaeologist Dr David Harrowfield * Poet and writer Mohamed Hassan on searching for home* New headmaster chosen for Christchurch's Shirley Boys' High School

Its a huge honour, he says, but he feels most proud to be one of the 50 or so New Zealanders who have been elected.

Lord Rutherford and a couple of Nobel Prize winners. I don't even think of being at that level, but it's nice to be in a group which has those.

Biostatistics is an area of expertise that has played a vital role in the fight against Covid-19.

Data analysis was used during the clinical trials for the coronavirus vaccines and to study mutations in the virus, he says.

When there's an outbreak they can see which variant and where it came from. It's the numbers which are so crucial.

And he praises New Zealands response to the pandemic, especially the sequencing, which has been world class.

Born in 1943, Weir was raised in the Christchurch suburb of Shirley with his four siblings.

Most of his family worked in the trades and his dad hoped he would become a plumber.

My father worked in a factory, he rose through the hierarchy, but he worked with his hands, Weir says.

My mother had been secretarial and that was typical for our family. My aunts and uncles all had good jobs but not what we'd call professionals.

Supplied

Shirley Boys' High School headmaster Charles Gallagher with First-Day third formers Trevor Purver, Neville Burnby, Peter Cox, Robert Clarke, Grant Webley, and Robert Dollan. Image taken around 1957.

In November 1957, Shirley Boys High School opened and Weir was one of 156 form three students, now known as First-Day Pupils.

He remembers it being an exciting time.

It was a brand new school, new building, new staff who were very enthusiastic.

I was one of the boys who got to unpack the chemistry equipment, and I'd never seen a test tube or a beaker. It was a whole new world.

Nearby Christchurch Boys' High was founded in 1881 and a healthy rivalry was quickly established between the two schools.

We were on a mission, he says. We were the second public boys' school and we had a rival. There was also the other private boys' schools, Christ's College, St Andrews, St Bedes, and we tried very hard to be part of that scene.

Weirs time at Shirley Boys was instrumental, especially the guidance he received from the amazing headmaster Charles Gallagher, who helped him launch his academic career.

Supplied

Shirley Boys' High School. Back L-R Graeme Hern, Cyril Morris, Ross Nicholas Front L-R Alex Wilson, Max Wright, Headteacher Charles Gallagher, James Barrie and Bruce Weir. Image taken in 1959.

His degree was in maths and he was personally very encouraging.

Weir was made head boy and in 1961 became the schools first dux.

But despite the plaudits, the following week he was working a summer job on the rubbish trucks.

I got all the prizes and then a week later I was on D and R dust and rubbish.

After winning a scholarship, he attended the University of Canterbury (UC), the first of his family to go to university.

It was a bit daunting. It was hard work, but that was fine.

Whilst at UC he began an internship at the Department of Scientific and Industrial Research under acclaimed statistician Brian Hayman, who worked in genetics.

I had no idea what genetics was, Weir says.

Hayman told him to read Genetics by biologist Hans Kalmus and the book sparked an interest that would shape his career.

I read that and thought wow. Who knew we had genes and they seem to obey some mathematical rules? I thought that was neat.

At that point, genetics was largely concerned with plants and animals and most statistical work was used for improving crop or milk yield, he says.

After graduating in 1965 with a first class degree in mathematics, Weir undertook a PhD in statistics with a minor in genetics at North Carolina State University, in the US.

There he met Columbus Clark Cockerham who developed the language for statistical genetic data and the pair would undertake pioneering work over the next three decades.

During his post-doctoral studies in California in the late 1960s, Weir was part of a team that studied human genes a field which was still in its infancy.

We were so excited, we had information on four genes, this was unprecedented. In the work I'm doing now, we have a billion.

He returned to New Zealand in 1970, working as a senior lecturer at Massey University.

And he could be seen driving around Palmerston North in a 1966 Ford Mustang, which he shipped back from America.

In those days you couldn't travel to the US by air, unless you were extremely rich, so everybody sailed.

Coming back, my checked luggage was my Mustang.

Supplied

Bruce and Beth Weir's wedding in August 1971. The couple drove away in his 1966 Ford Mustang.

While at Massey he met his wife Elizabeth Swainson, his American car having caught her eye.

I think it helped attract my wife. We sold it at a huge profit and it helped us buy our first house.

The couple would have two children together, Claudia and Henry, and in 1976 they moved to the States, with Weir becoming the founding director of the Bioinformatics Research Centre at North Carolina State University.

Today, he is an honorary professor at the University of Aucklands Department of Statistics but is primarily based in Seattle, where he is a professor of biostatistics, epidemiology and genome sciences at the University of Washington Schools of Public Health and Medicine.

As a lecturer, he has been prolific supervising more than 35 PhD students but he is best known for his groundbreaking research.

The book he co-wrote on interpreting DNA evidence is considered the definitive text for lawyers and judges.

And his biostatistical studies have resulted in the publication of more than 200 peer-reviewed articles.

By the early 1990s, DNA profiling was increasingly being used in criminal investigations and Weir was approached by the FBI to help ensure its calculations were rigorous.

He provided testimonies in about 20 trials, before prosecutors in Los Angeles County asked him to assist in the trial of Simpson,

the American actor and former NFL player who was arrested and charged in 1994 with the murders of his ex-wife Nicole Brown Simpson and her friend Ron Goldman.

Reed Saxon/AP

OJ Simpson and defence attorney F. Lee Bailey during the double murder trial in Los Angeles on June 30, 1995.

Though he was acquitted, he would later serve nine years for a robbery-kidnapping conviction in Las Vegas.

Weir hopes his own work will one day lead to cures for a range of illnesses.

Conditions like Alzheimer's disease could be better treated with the identification of what gene causes it.

We could then maybe give the person a drug to compensate for what that person's gene was not doing. It all rests on the data.

Supplied

Bruce and Beth Weir (centre). Their daughter Claudia Weir and son Henry Weir, with his children Zoe and Spencer.

In May, Weir became a Fellow of the Royal Society, which was founded in 1660 and is made up of the most eminent scientists, engineers and technologists from throughout the Commonwealth.

He was recognised for his contributions to the theory of population and quantitative genetics and to forensic science.

Each year 52 new Fellows are elected and for the 2021 elections there were almost 700 candidates.

Current members include around 75 Nobel Prize winners, while past Fellows include Isaac Newton, Charles Darwin and Alan Turing.

Weir says its a huge honour but he feels most proud to be one of the 50 or so New Zealanders who have been elected.

Lord Rutherford and a couple of Nobel Prize winners. I don't even think of being at that level, but it's nice to be in a group which has those.

One of the things he is especially delighted about is that his election means Shirley Boys' High School now has a fellow of the Royal Society.

We have joined Christ's College and Christchurch Boys'. Thats a big deal.

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VGAC Stock: Everything You Need to Know About Richard Branson, 23andMe and This Week’s SPAC Merger – InvestorPlace

Posted: at 1:14 am

Special purpose acquisition companies (SPACs) have been the talk of Wall Street for more than a year now. And although 2020 was deemed the year of the SPAC, 2021 also has welcomed a few of their own. That said, business mogul Richard Branson and 23andMe are getting in on the action.

Source: Sergei Bachlakov / Shutterstock.com

What do these two have going on, and why should investors care?

Lets dive in and take a closer look at the latest SPAC move featuring Richard Branson and 23andMe.

Shares of VGAC stock rose nearly 10% the day of the announcement but are down about 4.7% as of Tuesday afternoon.

On the date of publication, Nick Clarkson did not have (either directly or indirectly) any positions in the securities mentioned in this article.

Nick Clarkson is a web editor at InvestorPlace.

Article printed from InvestorPlace Media, https://investorplace.com/2021/06/vgac-stock-everything-you-need-to-know-about-richard-branson-23andme-and-this-weeks-spac-merger/.

2021 InvestorPlace Media, LLC

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Why are women more prone to long Covid? – The Guardian

Posted: at 1:14 am

In June 2020, as the first reports of long Covid began to filter through the medical community, doctors attempting to grapple with this mysterious malaise began to notice an unusual trend. While acute cases of Covid-19 particularly those hospitalised with the disease tended to be mostly male and over 50, long Covid sufferers were, by contrast, both relatively young and overwhelmingly female.

Early reports of long Covid at a Paris hospital between May and July 2020 suggested that the average age was around 40, and women afflicted by the longer-term effects of Covid-19 outnumbered men by four to one.

Over the past 12 months, a similar gender skew has become apparent around the world. From long Covid patients monitored by hospitals in Bangladesh and Russia to the Covid Symptom Tracker app, from the UK-wide Phosp-Covid study assessing the longer-term impact of Covid-19, to the medical notes of specialist post-Covid care clinics across both the US and the UK, a picture has steadily emerged of young to middle-aged women being disproportionately vulnerable.

Dr Sarah Jolley, who runs the UCHealth post-Covid care clinic in Aurora, Colorado, told the Observer that about 60% of her patients have been women. In Sweden, Karolinska Institute researcher Dr Petter Brodin, who leads the long Covid arm of the Covid Human Genetic Effort global consortium, suspects that the overall proportion of female long Covid patients may be even higher, potentially 70-80%.

This pattern has been seen in other post-infectious syndromes, says Dr Melissa Heightman, who runs the UCLH post-Covid care clinic in north London. Around 66% of our patients have been women. A lot of them were in full-time jobs, have young children, and now more than a quarter of them are completely unable to work because theyre so unwell. Economically, its a bit of a catastrophe.

As Heightman points out, this is not a new trend when it comes to infectious diseases, rather one which has historically been neglected. Women are known to be up to four times more likely to get ME/CFS (myalgic encephalomyelitis, or chronic fatigue syndrome), a condition believed to have infectious origins in the majority of cases, while studies have also shown that patients with chronic Lyme disease are significantly more likely to be female.

But despite this, there have been relatively few attempts to drill down into why this is the case. Instead, because these conditions predominantly affect women, they have more often been dismissed as being psychological in origin. Over the years, both ME/CFS and chronic Lyme disease have been ridiculed by sectors of the medical community as forms of hypochondria.

In general, theres not as much research money and attention on conditions that primarily affect women, says Julie Nusbaum, an assistant professor at NYU Long Island School of Medicine. Thats just a general disparity in medical research. I think certain biases persist that when women present with a lot of body aches or pains, theres more often an emotional or personality component to it than medical origin.

Worryingly, signs of these age-old biases have crept in over the past year with long Covid. There are anecdotal reports of female patients complaining that their persistent symptoms have been dismissed or attributed to anxiety. Dr Janet Scott, an infectious diseases specialist at the University of Glasgow, says that there remains a school of thought within the academic community that the long Covid gender skew may simply be an artefact of women being more likely to report symptoms than men.

I dont buy it myself, says Scott. I think it plays into the narrative of, Dont worry about long Covid, its just a bunch of hysterical, middle-aged women.

But Scott and other scientists around the world are trying to delve into the different factors which make women more prone to developing long Covid. Understanding them could be crucial to shedding a light on this mysterious condition in general, as well as other illnesses which can be triggered by an infection.

At Yale School of Medicine, Connecticut, immunologist Prof Akiko Iwasaki has spent much of the past year trying to tease apart the differences between how men and women respond to the Sars-CoV-2 virus. One of her early findings was that T cells a group of cells important to the immune system which seek out and destroy virus-infected cells are much more active in women than men in the early stages of infection. One component of this is thought to be due to genetics.

Women have two copies of the X chromosome, says Iwasaki. And many of the genes that code for various parts of the immune system are located on that chromosome, which means different immune responses are expressed more strongly in women.

But it is also linked to a theory called the pregnancy compensation hypothesis, which suggests that women of reproductive age have more reactive immune responses to the presence of a pathogen, because their immune systems have evolved to support the heightened need for protection during pregnancy.

This robust immune response is thought to be one of the reasons why women are much less likely to die from Covid-19 during the acute phase of the infection but it comes with a catch. One of the major theories for long Covid is that fragments of the virus manage to linger in remote pockets of the body, known as reservoirs, for many months. Iwasaki says that remnants of Sars-CoV-2 have been discovered in almost every tissue from the brain to the kidneys.

Because women react so strongly to the presence of a virus, some scientists think that these viral reservoirs are more likely to trigger waves of chronic inflammation throughout the body, leading to the symptoms of pain, fatigue and brain fog experienced by many with long Covid.

Evidence to support this idea has been found in studies of chronic Lyme disease. The bacterium Borrelia burgdorferi, which causes Lyme disease, is also capable of burrowing into tissue and nerves and hiding out in the body, leading to chronic symptoms. Research has shown that women have a more intense response to the presence of B burgdorferi, producing much higher levels of inflammatory cytokines small proteins than men.

Theres increasing evidence that women respond more to this kind of persistent, low-grade infection than men, says Dr Raphael Stricker, a Lyme disease researcher based in San Francisco. And so theyre much more likely to have chronic inflammation.

This is unlikely to be the sole explanation, however. Many scientists studying long Covid believe that, in a proportion of cases, the virus may have triggered an autoimmune disease, causing elements of the immune system to produce self-directed antibodies known as autoantibodies, which attack the bodys own organs. Since December last year, Iwasaki and others have published studies that have identified elevated levels of more than 100 different autoantibodies in Covid-19 patients, directed against a range of tissues from the lining of blood vessels to the brain. While the level of some of these autoantibodies subsided naturally over time, others lingered. Iwasaki believes that if these self-directed antibodies remain in the blood of long Covid patients over the course of many months, it could explain many of the common symptoms, from cognitive dysfunction to clots, and dysautonomia a condition where patients experience an uncomfortable and rapid increase in heartbeat when attempting any kind of activity.

There have previously been indications of this in studies of ME/CFS. Female patients have been found to be far more likely to experience autoimmune-related ailments, ranging from new allergies to muscle stiffness and joint pain, a similar symptom profile to many of those with long Covid.

Iwasaki is now conducting another study looking to examine whether certain autoantibodies are present in particularly high levels in female long Covid patients. If this proves to be the case, it would not come as a complete surprise. Viruses have long been linked to the onset of autoimmune diseases ranging from type 1 diabetes to rheumatoid arthritis, and all of these conditions are far more prevalent in women, with surveys finding that women comprise 78% of autoimmune disease cases in the US.

Viral infections prompt the immune system to respond, says Nusbaum at NYU. And for many women, particularly if theyre genetically predisposed, that immune response can be so robust that you enter into this kind of dysregulated immunity, which doesnt get turned off even after the virus is cleared.

Women are more prone to autoimmune problems for a number of reasons, ranging from a molecular switch called VGLL3, which women have in far higher levels than men and which can tip the immune system into overdrive, to the sex hormone oestrogen, which can increase inflammation. Men on the other hand are more protected against developing autoimmune-related problems due to their higher levels of testosterone, which suppress the number of autoantibody-producing cells called B cells. Iwasaki believes that this tendency may well be the major factor that explains the long Covid gender skew.

In the case of long Covid, the virus may tip the balance towards autoimmunity in people who already have that tendency to begin with, she says.

Some scientists have already begun to describe long Covid as an oestrogen-associated autoimmune disease, calling for more research dedicated to identifying both personalised and gender-specific long Covid treatments.

If autoantibodies are consistently found in particularly high levels in female long Covid patients, one approach could be to treat them with immunosuppressive medications, such as steroids.

We need to try and identify the underlying causes in each case, says Iwasaki. That could be one approach, while in other cases where the problem is a persistent Covid-19 infection, you might want to treat those patients with antivirals. Well continue to get more information on this over the next few months.

Many hope that the answers gleaned from understanding the long Covid gender skew could also help provide more insights into treating other conditions that are particularly prevalent in women, such as ME/CFS, and even certain autoimmune illnesses.

A lot of the symptoms being experienced by the Covid long haulers are very similar to chronic fatigue syndrome, fibromyalgia and some of these other chronic conditions that we dont fully understand, says Nusbaum. I do think its possible that the attention now being placed on long Covid could help provide an insight into that, which would be a very welcome benefit.

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Jerde: Good study groups add to experience of sacred writings – telegraphherald.com

Posted: at 1:14 am

Ive never done Talmud.

Ive never seen anyone do Talmud, except on the pages of books Ive read, whose stories take readers inside the lives of devout observers of Judaism.

One of those books is The Chosen, by Chaim Potok, the story of an unlikely friendship between two teenage Jewish boys the Orthodox Reuven and the ultra-Orthodox Danny, whose father is a Hasidic rabbi. (Dannys calling to study psychology is at odds with his fathers dream that he become a rabbi.)

Its been a few years since Ive read The Chosen, although Im now reading another Potok book, My Name is Asher Lev, about a Hasidic teen with a gift for creating art.

But I remain drawn to the scenes in The Chosen, where Reuven and Danny are invited to join the rabbi and other Hasidic men in a session of studying Talmud.

Its a collection of centuries-old writings on Jewish laws and legends. Studying Talmud was probably what 12-year-old Jesus was doing in the temple in Jerusalem, when Joseph and Mary noticed he was missing, and frantically searched for him (Luke 2:41:52).

I never gave much thought to what Jesus might have experienced sitting among the teachers, listening, asking questions until I read the description of Danny and Reuven doing Talmud, in The Chosen.

Studying religious writings in my experience, and I suspect in the experience of many people of faith is serious, solemn work. For Lutherans like me, it tends to be a left-brain activity, a cognitive, systematic process, sometimes tedious, sometimes satisfying, but never joy-filled.

Thats why the Talmud scene from The Chosen stood out in my memory.

Most of the men in the group certainly the rabbi, Dannys father had read those writings hundreds of times. Yet, by reading together in a group, and thinking out loud about what they read and how they read it, they came up with insights that were fresh, delightful and surprising.

Something similar happens in a good study group like the current Wednesday morning Bible study on Exodus, facilitated by my churchs gifted interim pastor.

The group experience is vital, whether were all in the same room or whether were linked via an interactive computer program. We need to see each others faces, tell our stories and share our insights.

At its best, our study like the Talmud study in The Chosen is a right-brain, creative, colorful activity. Its work that feels like play.

The roles of the teachers and students are often blurred, even reversed.

Group study of sacred writings is not the same as worship, but its just as essential to a rich, full faith walk.

Im starting to understand why not-quite-teenage Jesus was so drawn to it.

In the story in Luke, Jesus comes off as a little bit sassy to his understandably worried parents, when he says, How is it that you sought me? Did you not know that I must be in my Fathers house?

I can imagine Jesus saying something more like this: Mom, Dad, I got caught up in the joy of joining others in experiencing the mysterious, spiritual richness of the written word. I cant wait to do it again.

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Commentary: As my father aged, the words began to flow – Bend Bulletin

Posted: at 1:14 am

When I was a child, the strongest presence I felt in our house in Brooklyn was my fathers absence. It clung to his possessions and places, like the drop-leaf desk at which he worked when he was home, and the cellar where he had built the desk. Only my father used the cellar, with its massive table saw, tools hanging in neat rows and shelves holding baby food jars with nails and screws sorted by size.

To me, my father was as tall as the Empire State Building and knew as much as the encyclopedia. I loved the feel of his huge, callused hand, a big, safe house around my little one. But he was rarely home. Most days, evenings and even many weekends, he was at work or at the Brownsville-East New York Liberal Party headquarters, where he was an officer.

The sense that I couldnt reach my father stayed with me into adulthood. I often dreamed that I saw him across a room or on a train platform but couldnt get to him.

After he retired at 70, my father had more time, but he always ceded conversation to my mother. When I visited, she and I would become engrossed in talk and he would retreat to his desk to pay bills or write letters. If he answered when I called home, hed say as soon as he heard my voice, Ill tell Mother youre on the phone. Hed stay on while she picked up an extension, but before long, Id realize hed stopped speaking.

Wheres Daddy? Id ask.

But there was one situation in which my father would stay on the phone: if I happened to call when my mother was out, and I got him talking about his past. I once asked why. Maybe because its pent-up words, he said. I like to reminisce. I cant reminisce with Mother because she doesnt like it. She complains, You only want to talk about people who are dead.

The dead people my father liked to talk about were from his childhood in Warsaw, where he was born in 1908 and lived for 12 years before coming to the United States. Until he was 7, he lived, together with his mother and sister (his father had died when he was very young), in a household headed by his grandfather, a white-bearded, ultra-Orthodox Hasid who arose each morning at 5 to study a large Talmud.

My father never tired of describing his grandparents: their large, gaslit apartment, the way his grandfather held sugar cubes in his mouth while sipping tea from a glass. He never tired of talking about the Hasidic neighborhood, the crowded streets lined with stores, the beggars who came into the courtyard along with vendors offering to sharpen knives.

And I never tired of listening. I soon decided I could bring back to life World War I Hasidic Warsaw by including it in a book about my fathers life. This gave me license to spend hours talking to him conversations that were not recreation, but research.

My father, in his early 90s, is in the hospital after surgery for an infected gallbladder. I walk with him down the hall, accompanied by an IV pole on wheels. In an alcove with chairs, we sit and continue the conversation weve been having all afternoon. Though it breaks my heart to see him so weak, I treasure the hours the days the hospital gives us to talk.

When we talked about his past, my father was as pleased that I wanted to listen as I was that he wanted to talk. I think most fathers are pleased when their children want to hear what no one else can tell them what the world was like for them when they were growing up. My father died in 2006. In his last years, I knew that the man who looked to me like my father looked to the world like an old man. But when we talked, Id forget he was old. And Id bask in what had seemed impossible when I was young: my fathers undivided, unlimited attention.

Deborah Tannen is a professor of linguistics at Georgetown University and the author, most recently, of Finding My Father, from which this essay is adapted.

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Commentary: As my father aged, the words began to flow - Bend Bulletin

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From a Rabbi to His Daughter: Teach Her to SwimAnd to Run – Jewish Journal

Posted: at 1:14 am

In a few days, it will be my second time celebrating Fathers Day as your dad. What a gorgeous and, at the same time, heartbreaking year it has been.

Last Fathers Day you could not yet walk or talk, and now I watch in amazement as you run, climb, sing, and speak in clear, full sentences. This morning, we took a stroll together down a nature path. You picked up a long stick and tapped it against the ground as we walked, counting forcefully with each tap: One! Two! Three! You continued until you reached eleven, and then started over again. Our prayer book talks aboutnissim bchol yom, everyday miracles, of which this was surely one.

Of course, all this growing has taken place against the strange, bleak backdrop of the pandemic that has lasted most of your lifetime. For as long as you can remember, this has been the state of the world. This year, you did not attend synagogue or school. You did not travel on an airplane or eat inside a restaurant.

It is only in the past couple of months that you have started to spend time with more adults and other children. For most of the past year, it was just the three of usyou, me, and Momstaying inside together, day after long, tedious day, trying our best to be safe.

For as tough as it has been, I admit that there have been some bright moments of life in COVID-land. In no other world would I have been at home to witness your first steps and your first words, to be a part of your waking up, falling asleep, and so many other little moments in between almost every day. My own (truly fantastic) father, your Papa, was not able to do that with me. His father was not able to do that with him. But I got to spend this precious, irreplaceable time with you, and for that, I will always be grateful. As I reflect on this Fathers Day, no gift could be more valuable than this.

If Im really honest, there was a part of me that was grateful that we could keep you tightly wrapped in our little bubble for a bit longer than we would have otherwise. There was a way that quarantine felt a lot like the first months after bringing you home from the hospital. We barely went out or had anyone else over. Our whole job was to watch over you. I remember the hours upon hours I would swaddle you so tightly in a blanket and walk you through the house, tucked securely in the crook of my arm. In some ways, this year felt like putting you back into that sweet bundle, holding you close and keeping you safe, as the world churned in chaos just outside our door.

If Im really honest, there was a part of me that was grateful that we could keep you tightly wrapped in our little bubble for a bit longer than we would have otherwise.

I know, though, that keeping you permanently wrapped up tight is not what parents were put here to do. The Talmud teaches that a parents essential job is to prepare their children to go out into the world, including offering the highly specific requirement to teach you how to swim (Babylonian Talmud, Kiddushin 29a). The medieval commentators tend to read that provision quite literally, with Rashi (1040-1104) drolly stating the obvious, that in the event of a shipwreck, it is useful to know how to swim.

However, I cannot help but read it much more expansively: the commandment to teach ones child to swim is about a fundamental recognition of the limits of my power as a parent. I cannot be at your side every moment, and there will come a time soon enough when you certainly would not want me to be. My job is to give you the skills, strength, courage, and character to safely venture into the world on your own. Life under lockdown has meant I could put off that job for a little while, but as life continues and more becomes possible every day, my real task as your dad now truly begins.

Maybe it has already begun. A couple of weeks ago, we were sitting together on a big lawn in a park. You began to wander away from me, exploring other patches of grass and searching for interesting rocks and sticks, and carefully eyeing the bigger kids at play. My first instinct was to get up and trot along beside you. But I stayed put and just watched. You ventured farther and farther, fully engrossed in your expedition until you almost reached the other side of the lawn. Then, you suddenly turned back, gave a huge smile, and came running until you collapsed into my arms in a fit of giggles. A few moments later, you stood back up and were off and running again. It was so very sweet to behold.

Dad

Rabbi Adam Greenwald is the Vice President for Jewish Engagement atAmerican Jewish University.

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There is no room for acts of hate in our society, rabbi says after Muslim family run down in London, Ont. – CBC.ca

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This First Person article is the experience ofRabbiKliel Rose, the spiritual leader of Congregation Etz Chayim, who was born in Israel and grew up in Winnipeg.For more information about CBC's First Person stories, please see the FAQ.

I grew up in the north end of Winnipeg, in the Seven Oaks neighbourhood. To be more precise, our house was located on Matheson Avenue, west of Main Street between Salter and Powers streets.

I lived less than a block away from the Talmud Torah day school and the synagogue; both were housed in the same building. These were two significant institutions in my life as a child.

Across from this was Matheson Park, where I spent a great deal of my time playing with friends and neighbours.

Our street was filled with many Jewish families as well as people from various backgrounds.

I have so many wonderful memories from my childhood; my friends and I were free to roam and explore easily within this small and secure contained area of our city.

I must add that rarely, as someone who always wore a kippa (a skullcap, perhaps what might now be referred to as a visible minority), did I ever feel that I would be threatened or attacked for being openly Jewish.

That perception of security unravelled for me rapidly when I was only seven years old. My outlook about my personal safety, as someone who was identifiably Jewish, shifted in a dramatic way.

While my recollection of the details are a little foggy, I do recall hearing that one of the older students from the synagogue I attended, who lived a block over from us (someone I deeply admired who taught me how to chant Torah), had been beaten up on a Friday night while walking home on Shabbat.

His attackers noticed he was wearing a kippa and decided "that this Jew needed to learn a lesson" and understand why his kind was not tolerated in their neighbourhood.

This particular incident deeply impacted me.

In some ways it fractured my innocence as well as the freedom I had in meandering without difficulty in this magical place. My relationship to my neighbourhood was never quite the same.

I never stopped wearing a kippa, but as a result of this incident, I became more vigilant about my circumstances and who was around me.

To have to carry that fear and anxiety at seven years old felt terribly unfair.

My perspective over 40 years later has not changed.

Just this month on June 6 there was what police called a targeted attack on a Muslim family walking in their neighbourhood in London, Ont. Four members of one family were killed and a nine-year-old boy remains in critical condition in the hospital.

While I cannot fathom the magnitude of pain being felt by the members of this family and their community, I can relate in some way to the fear and the panic felt by someone whose religious identity is easily noticed every time they enter public space.

There is no room for such acts of hate in our society; this latest act, and others like it, serve as a direct affront to God, to values which are held dearly by the overwhelming majority of Canadians.

Jews know all too well what it is to be victims of suspicion and hatred based on our religion and ethnicity. Perhaps this places added responsibility on us to call out hatred and injustice when we see it.

The time has come for all the best of religious conviction to denounce the activities and beliefs of those who are filled with the worst of ideological credence, before they desecrate the democratic values we hold dear as Canadians.

On behalf of my family and congregation, I offer my deepest condolences to the family, their loved ones and the entire Canadian Muslim community. We also add our prayers of healing for the recovery of the nine-year-old boy who remains in the hospital.

For the sake of our children and for the preservation of our sacred Canadians values, we must resolve to speak out against xenophobia, antisemitism, Islamophobia, racism, homophobia and hatred of any kind that seeks to diminish the value of any human being.

May the memory of the Afzaal family continue to be a blessing.

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With An Eye Towards Heaven – The Jewish Press – JewishPress.com

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In this weeks parsha the Jewish people once again express discontent that there is no food and no water, and [they are] disgusted with the insubstantial food (Bamidbar 21:5). Hashem sent venomous snakes to attack them and many people died. Hashem then instructed Moshe to place a copper serpent on a pole and it will be that anyone who was bitten will look at it and live. It is noted in Melachim II (18:4) that King Chizkiyahu destroyed that copper snake, which the Jewish people had begun to worship.

Concerning this event, the Talmud (Rosh Hashanah 29a) asks: Did the serpent kill, or did the serpent preserve life? The explanation is given that when the Jewish people looked upward and subjected themselves to their Father in Heaven, they were healed, but if not, they died.

To expound on this concept, the Zera Shimshon cites the Talmud (Brachos 33a) which teaches that if one is in the midst of his prayers, even if a snake is wrapped around his heel, he may not interrupt his prayer. However, the Talmud notes that this is only with regard to a snake, because if one does not threaten the snake, it will not bite him and will eventually uncoil and not harm the individual. The Shulchan Aruch (104) clarifies that if the snake is poised to strike, though, then one should immediately move from his place.

The Talmud then tells of R Chanina ben Dosa who was called to help in a city where the inhabitants were being injured by a snake. When R Chanina saw the snake emerging from its hole, he placed his heel over the mouth of the hole. The snake bit him and died. R Chanina then brought the snake on his shoulders to the beis medrash and announced: It is not the snake that kills, but the transgression that kills.

The Talmud in Yerushalmi explains that R Chanina was in the middle of prayer when the snake bit him, but he did not feel anything as he was so intensely focused on his prayers. The potency of this particular snakes venom was contingent on reaching a source of water first. Hashem made a miracle and created a wellspring beneath his feet and he was saved. Our sages discuss whether it was proper for R Chanina to step on the snake, thereby placing himself in danger. Doing so goes against the admonition of our sages (Shabbos 32a) that one should never stand in a place of danger and say that Hashem will perform a miracle for him, lest no miracle will be performed. And even if a miracle is performed, it would be deducted from his merits.

The Zera Shimshon counters that R Chanina was accustomed to experiencing miracles, and therefore he did not fear the bite of the snake. However, asks the Zera Shimshon, what was original about R Chaninas remark that it is sin that kills? We already know from Koheles (10:11) that the snake derives no benefit when it bites a person.

The Zera Shimshon explains that herein lies a fundamental concept regarding the service of Hashem. He notes that there are individuals who have difficulty overcoming the yetzer hara (evil inclination). In fact, if they are challenged by the evil inclination, they immediately surrender because they believe that the confrontation itself is an indication that they cannot be successful. R Chanina established that the snake only harms someone who has transgressed. Moreover, if the snake attempts to injure someone who successfully triumphed over the yetzer hara and did not transgress, then the snake is immediately destroyed.

The Talmud (Succah 52b) declares: If the Evil Inclination accosts you, drag him to the beis medrash. If it is like a stone, it will be dissolved by Torah; if it is like iron, it will be shattered. We learn that the Evil Inclination is defenseless against Torah study and is ultimately destroyed that way.

As man struggles throughout his life to overcome and defeat the yetzer hara, and his deeds are constantly evaluated. When one performs even an insignificant deed of chesed, for example, he may earn an incalculable reward; likewise, the retribution for a seemingly minor transgression may also be considerable. One must always look upward towards Heaven and recognize that everything in life comes from Hashem.

A man woke up one morning and realized that inexplicably he could not move his middle finger. Although he felt no pain in his hand or finger, the middle finger was incapacitated, as if paralyzed. A visit to the doctor revealed no explanation for this complication.

As the man contemplated the situation, he considered the possibility that his disability was caused by a spiritual shortcoming that needed rectification. Our sages tell us that mans 248 limbs correspond to the 248 positive precepts in the Torah, and his 365 sinews correspond to the 365 prohibitions in the Torah. What transgression had he committed with this finger?

Hashem soon provided him with the answer. The man was a Kohen who blessed the Jewish nation every day. When the Kohen ascends to the platform, he unwinds the tefillin strap that is around his middle finger. After Birchas Kohanim, when he returns to his seat, the Kohen is supposed to rewind the strap around his middle finger, an intimation of the marriage between Hashem and the Jewish nation. The man realized that he had fallen into the habit of neglecting to rewind the strap around his finger upon the conclusion of Birchas Kohanim.

He immediately resolved to correct that lapse, and within a short time the finger once again regain full mobility.

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Parah aduma and intertwining of life and death – The Jewish Star

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By Rabbi Binny Freedman

How important is it for us to comprehend all that we do? Where lies the balance between pure faith and our need to understand?

This weeks parsha, Chukat, provides the ultimate example of that which is impossible to comprehend: the, the red heifer. (Bamidbar 19:1-2).

Rashi, quoting the Midrash, explains that this law is impossible to comprehend, and therefore one should not, perhaps even may not, attempt to fathom it. It is G-ds decree.

When a person comes into contact with a dead body, he is rendered tamei, or spiritually contaminated. To again achieve a state of ritual purity, he must undergo the ritual of the parah aduma. Paradoxically, while the ashes of the parah aduma purify the person who is impure, they also cause the pure person who gathers the ashes to become impure.

It is this incomprehensible phenomenon, that the parah aduma purifies the impure while contaminating the pure, that causes the Talmud to declare that even King Shlomo could not fathom this mitzvah.

Rashi seems to suggest that we are not allowed to attempt an understanding of this type of mitzvah: It is a chok, a decree from before Me, and you have no right to ponder it (Rashi, Bamidbar 19:2).

Maimonides on the other hand, openly espouses the value of attempting to understand: Even though all the chukim in the Torah are decrees it is worthy to explore them, and everything to which you can assign a reason, give to it a reason (Hilchot Temurah 4:13).

So which is it? Should we be attempting to understand that which Hashem asks of us, or are we perhaps better off relying on pure faith?

This weeks portion is actually a bridge between the first generation that left Egypt, and the second generation, born largely in the desert, who are about to enter the land of Israel. Both Miriam and Aaron die (20:1; 22-29), and in the infamous incident at Mei Merivah, Hashem decrees that Moshe too, will not enter the land.

As such, it is strange that the laws regarding a person who becomes impure through contact with death are only mentioned now, on the eve of entering the land of Israel. Indeed, the Talmud suggests (Gittin 60a) that this mitzvah was given nearly 40 years earlier, and yet the Torah chooses to place it here!

In fact, the theme of Chukat is the quintessential experience we can never comprehend: death.

Its about coming into contact with death the deaths of Miriam and Aaron, and the decree of Moshes approaching death. The verses even share with us some of the wanderings of the 40 years, during which the entire generation of Egypt dies out as well. Ultimately, there is no portion more fitting for a mitzvah we cannot understand than Chukat, which is all about death, the ultimate mystery. It is similarly no accident that this week we encounter the concept of the righteous who suffer, when the three leaders of the Jewish people (Moshe, Aaron, and Miriam) are not allowed to enter the land.

The Jewish people here begin the transition from life in the desert, where everything was clear, to the entering the land of Israel, where the great questions of life abound.

It would be absurd to imagine that we can ascertain the reason for a mitzvah. A reason is essentially causation; something caused something else. But G-d is not caused to do or command anything; G-d is the cause. If the Torah comes from G-d, the mitzvot cannot have a cause; they are the cause. Thus, we can only consider the purpose and/or implications of a given mitzvah.

Sometimes, Hashem allows us to tap into the purpose of a mitzvah, either by stating it explicitly, as with Shabbat, or by creating us with the faculty to hone in on what a particular mitzvah accomplishes for both individuals and the larger society. But sometimes, we are not privy to the purpose of a mitzvah, and this may be what chukim are about. The purpose of fulfilling such amitzvah, and how the world changes as a result, may be beyond our grasp, but this does not mean we cannot consider its implications.

By definition, the lessons I glean from a closer examination of anything in life will inevitably make it more meaningful and further study may cause me to reassess my understanding.

This would seem to be the Torahs approach to all of lifes paradoxes and mysteries, death chief amongst them. To imagine that we as limited human beings could ever understand death and human suffering would be supreme arrogance. Yet the process of grappling with the challenge of death, and attempting to learn from the process, can be a valuable one, within these parameters.

Tumah, often translated as impurity, represents contact with death. Every instance of tumah in the Torah is the result of it, be it a dead lizard (a sheretz), or the loss of potential life after the breakdown of the uterine lining (niddah). And taharah, purity, which comes after immersion in a ritual bath full of water that represents life, is the reemergence of the individual into the mainstream.

This, then, is the paradox of the red heifer the intertwining of life and death, and the impossibility of understanding why it so often seems that the pure become impure (the righteous suffer) and the impure become pure.

Perhaps this was why King Shlomo viewed this as the ultimate mystery, because we are not meant to understand the purpose of experiences beyond our comprehension. And yet King Shlomo does try, because we are, as the Rambam suggests, meant to try. We can at least draw implications from even these most difficult mitzvot.

We live in a world full of mysteries, with realities impossible to comprehend. But the decision is in each of our hands to find meaning in every moment and every piece of every mitzvah, and it will be the determining factor between grabbing life and being reborn every minute, or losing life and dying day by day, one slow second at a time.

A version of this column originally appeared in 2012.

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