#ludmir

[sefaradweb]

Medianoche (Kehos Kliguer)

«Sombras sobre el mar ¿De dónde brotarán tantas sombras sobre el mar sin luna? El barco lleva sus luces apagadas. En la medianoche duermen las cabinas. Mis ojos posados sobre el enorme océano aterrador se beben las sombras. ¿Y no serán todas las sombras, una sola, yo mismo? ¿Y hasta cuándo habrán de perseguir al barco por las altas aguas del Ecuador? Todo alrededor, encima y debajo, oscura, secreta abisalidad. Hümedo trópico en la profunda garganta negra de la noche. El cielo sin estrellas se vuelve nube cercana, lluviosa. Sombras sobre el mar. Sueños rasgados en la espesa oscufidad cargada de oleaje. Mis ojos sueñan en el mar y se beben las sombras.»

Midnight (Kehos Kliguer)

“Shadows on the sea. From where do so many shadows come on the moonless waters? The ship lights are out. At midnight the cabins sleep. My eyes gazing at the enormous terrifying ocean and drown in the shadows. And might not all the shadows be only one. I, myself? And until when will they chase the ship on the high Equator waters? All above, above and below dark, secret abyss. Humid tropic in the deep black gorge of the night The starless sky becomes a nearby rain cloud. Shadows on the sea. Dreams rent in the thick darkness riding on waves. My eyes dream in the sea and drown in the shadows.”

[todaysjewishholiday]

22 Tammuz 5784 (27-28 July 2024)

Shavua tov! Gut voch! Semana buena! Shabbat is over once havdalah is complete and another six days of labor begin.

The 22nd of Tammuz is the yahrzeit of Rabbi Shlomo of Karlin, who died of his wounds on the 22 of Tammuz 5552 after being shot by a Cossack during the unrest that lead to the partition of Poland.

Shlomo was one of the third generation of Hasidic rebbes from the Baal Shem Tov. He was introduced to Hasidism by attending a shiur by Rabbi Aharon of Karlin, and impressed with the rabbi’s learning, asked “Where does one go to become so learned?” Rabbi Aharon replied, “You must go to Metzerich.” Shlomo said he would have to make the trip soon, and in his deep gratitude, asked Rabbi Aharon to come to his home for dinner. Rabbi Aharon declined, saying “If you are ready to go to Mezeritch, you should leave at once.”

Rabbi Shlomo became one of the Maggid’s closest pupils and then made his way to Karlin and became a close friend and supporter of the man who had first introduced him to chasidism. He then became Rabbi Aharon’s successor as rebbe of the chasidim there. Rabbi Shlomo was incredibly close to many of the other chasidish tzaddikim of his generation, even taking in two children of one of his contemporaries after their father’s death. One of his foster sons, Asher, became his successor as rebbe of the Karlin-Stolin Chasidim.

Rabbi Shlomo faced the obstacle of being the foremost representative of the chasidic movement in an area that was deeply dominated by the litvish opponents of chasidism. Near the end of his life he led his community away from Karlin to Ludmir to escape the opposition of the misnagedim.

In 5552 a war broke out in the Polish-Lithuanian commonwealth between the supporters and opponents of a new constitution, and once more the Jews of the territory were caught in the middle. Cossacks who sided with the intervening Russian Empire arrived in Ludmir on the sixteenth of Tammuz, and began firing on the prayer-hall, and a bullet struck the rebbe as he led the community in prayer. He died of an infection six days later.

Because of Rabbi Shlomo’s great emphasis on joy, his yahrzeit is celebrated by Karlin-Stolin chasidim as a reversal of the mourning practices of the three weeks, rather than as a cause for grief. A joyful man is remembered joyfully despite the violence of his death.

[albocool]

El Chavo del 8 entrevista con el periodista peruano Pepe Ludmir (1976) Parte 3

[444names]

Names generated from Bulgarian and Italian forenames, cities/towns in Abruzzo (Italia) and Bulgarian municipalities, excluding the letter "C"

Abogdas Abrafili Abruna Abryamokova Adimitsano Adimol Adolzania Adostano Aglitema Agorsa Alagliel Albequaro Albeto Aldzha Alomih Alomino Aloruh Aluigna Alvisla Amarsito Ambaratkar Ambero Amezzo Andilipale Andino Andriano Antine Antingra Anzatina Apiano Appezho Aquida Aradisi Araiesi Aranalveto Arizhava Arrovits Arvenevayna Asandoria Aspetoia Athina Atolzandovi...

Baligio Balvissa Barano Baredon Barile Barsondran Basseptero Belina Belise Bernop Beroda Berrazd Berven Bimili Bistorniano Bitarmesa Bitertopote Bolamo Bologoto Bolontito Bolyanfrey Boraiana Boreannino Boryano Boseno Bottorna Bovettown Boyano Bozniano Bradavito Brappetina Brayrebate Breanalanna Briena Brillivko Brinedo Briono Bruselo Busannovo Bussapella Dambastian Dandona Daselag Dasellomovo Delmolo Deonteon Derkovts Dezian Dimellana Dimonezhada Dindrosene Dineterigna Domele Donitsan Donstazzo Drazko Dressel Drongra Dualbento Dzhifono Edkovo Elessilva Emilvita Emiradran Emmada Emonette Emvitaza Erbolino Erezzo Ertano Ettorno Euteruzhio Evantivil Fananne Farandra Fauline Feditsa Fermelatina Fetramil Fillovo Filono Flaveli Floguigo Foggin Frazzora Freanna Frezimirdan Friano Fuliberdi Fullava Furinotei Gaglina Gagorasseta Gagraki Galavrana Galetnite Galtilyulya Galtonino Gamino Garena Gareva Giandiyaka Giarsan Gidity Gilegliella Giontano Giudmile Giuliani Giulvi Godoristina Gomantina Gortanio Gotsano Gradona Grieti Grimpotto Grumona Guildon Gusadei Habrina Ilipavignia Imilla Imirayko Imirazia Imonteli Imonto Inasto Initsa Isante Isavessildo Islaurosla Islavituto Iuggio Ivarine Ivinel Ivnitorvo Jorniana Jossermon Kalfets Kalvent Khrigna Kopolila Koppeni Kosherska Kranka Kravlaberi Kressankari Krudmilia Krumillo Krusha Ladele Lagardzh Lamesnetra Lanari Lartomano Lauses Lavenik Lerrusela Liiano Lipaghelev Lodostera Loggiana Lomontrea Lontole Ludmir Ludmira Lupaolaka Lutrezzo Lyanduy Lyarko Lyarumeli Lyubasta Madriana Maltsvil Mandolyano Mandranka Manfrea Mapesio Mappeleveno Maratino Marayka Marbistits Mardino Mardola Marena Marisano Markalen Marmil Marogra Maroyano Marpiano Maruzzovo Masabri Mastoredo Matsaledovo Maurozdrya Maurtaristo Mausarno Meliian Mildzh Miliia Millio Minovo Mirdzh Mirpale Mitrinaia Mondrin Moneren Monetan Monevo Movgrina Movgrovo Muille Murevo Murosa Narenza Narsognya Nasoroselo Navelizzo Navnya Nolatil Nuellia Ofediyazi Omatemeni Opoligevna Oriamonza Orindo Orragata Orrezzo Oryana Ostefatte Ovgrina Pagalla Pagate Palbequo Palforovo Pandin Panopoli Paolad Paolieto Pardina Pasqua Passaka Paurina Pelian Penereveva Penerorida Pennie Penvesh Penzio Penzovo Perahino Pessania Petalomitte Petopalino Petradri Petrodas Petsava Piedenzabra Piellanio Pielle Piellekko Pizioemolio Plietutra Plissa Plottono Plovanla Polelina Poliano Poliniano Pomono Poppielle Porezzo Poryakriole Pralieto Pregna Presto Prettodo Prumoro Radolizio Radrazkovts Raframo Raguaran Ranpagna Ratatagli Reksale Revesa Riandobasa Rignadeo Rignili Rionte Risava Riselo Rissana Rodene Roguevo Romano Rontorev Roppopo Rornel Rosellago Rosvia Rottino Ruerratino Rumeonte Runzano Rusegli Rutirpito Saedenna Saleni Sampiano Sanapeldan Saspela Sassimo Saurginet Saveti Sebelliano Seleglio Septettanil Sevoriando Shtipiano Sianosa Slalil Slatavano Slavithina Solovo Sontete Sopogo Spatra Spavlai Stallia Stameslano Stateo Stellana Steonia Stonsaedora Striden Suhinata Suliia Sungelino Susalfebero Suvoggio Svetlanovo Svetro Syradko Tannikar Tanpielia Tanzonto Tarpinofil Tathina Tefaelaria Tessas Thello Thenno Tingusano Tompelav Toradulo Torgorev Torsioevo Tradas Tralisla Tratoryan Tredeno Trinovoro Trovina Tryano Tseggiul Tsimili Tulatto Tutefio Tutizio Tzvenne Ubozha Udimar Udmillavito Udopritilvi Valeggio Valena Vanarbotto Vanitsa Vankarav Vasisa Vaylomone Vellav Vellavlia Ventin Verinteia Vesevorna Vetsabravio Vettia Vettordia Vevalko Vezzol Viandomone Viglina Vingullogna Vitergia Vrietrina Yorskori Yubolator Zhiorvo Zhupnikol

[jewish-privilege]

At dusk [on July 10, 2004], a few dozen women will gather in the garden of Ruth Gan Kagan, in Jerusalem’s Baka neighborhood, in order to mark a special event: the 116th anniversary of the death of Hannah Rochel Verbermacher, the Maiden of Ludmir, a solitary women from the town of Ludmir, in Ukraine (during her lifetime the town was part of the Russian Empire), who gained fame as an admor (Hasidic teacher and master). She prayed in a tallit (prayer shawl) and tefillin (phylacteries), and like her male counterparts she held a “third meal” for her followers (the meal eaten on Shabbat afternoon, which is pervaded by a melancholy feeling because of the imminent conclusion of the Sabbath) at which she expounded on the Torah. She also received Hasidim who had questions on religious matters and granted them blessings.

…The 116th anniversary is not a round year, but it is nonetheless a special date. On Sunday, which is the exact memorial day, Verbermacher’s admirers will visit her grave, on the Mount of Olives in Jerusalem. The grave was discovered only a year ago [2003] by Nathaniel Deutsch, a Jewish researcher from Pennsylvania (where he is an associate professor of religion at Swarthmore College). On October 2003, after several years of research, Deutsch published “The Maiden of Ludmir: A Jewish Holy Woman and Her World” (University of California Press).

In the past few months, Kagan organized the establishment of a fine headstone on Verbermacher’s grave (the original stone was apparently shattered during the period of Jordanian rule in the city and there is no record of what it said), which will be unveiled on Sunday. The new headstone deliberately makes no mention of her function as an admor; the formulation on the headstone, “a just rabbanit” - a word usually used for a rabbi’s wife - is the term by which she is referred to in contemporaneous archives…

Verbermacher settled in the Land of Israel when she was in her fifties, following a wave of harassment on the part of the Hasidic community in which she lived. As far as is known, she continued to act as an admor in Jerusalem, too. Because “maiden” is a pejorative epithet that was foisted on her by her opponents in the religious world, Kagan and her group do not use it and prefer to refer to her simply as Hannah Rochel.

…Studies of Hasidism also mention other women who gave Torah lessons and blessed the Hasidim, though they were all wives or daughters of well-known rebbes (the best-known of them is Udel, the daughter of the Ba'al Shem Tov, the founder of Hasidism) whose family lineage made possible their anomalous behavior. Verbermacher, in contrast, is the only woman who functioned as a genuine admor, and without enjoying the protection of a prominent lineage. (She did have another form of “protection.” The large inheritance she received from her father, who was a merchant, meant that she was not dependent on the economic favors of her surroundings.)

…[T]he gossip-mongers claimed that she not only behaved like a man but that her voice was also masculine, giving rise to the allegation that she was possessed by a dybbuk, or evil spirit. Deutsch thinks the story served as a model for the playwright S. Ansky, author of the famous Yiddish play “The Dybbuk.” Its plot does not follow the story of Hannah Rochel in all details, but there are many similarities (a woman with a masculine voice, a forced marriage, a holy man who seeks to exorcise the dybbuk, and so forth). There is no clear-cut proof of this, but Deutsch found at least circumstantial evidence. Ansky, he discovered, visited Ludmir twice in the years before he wrote his play and interviewed residents there about the story of the “maiden.”

Verbermacher later immigrated to Ottoman Palestine. In the popular account her move was caused by persecution, though Deutsch conjectures that one reason may have been the fact that many Hasidim moved to the Land of Israel around this time - it was a period of messianic hopes among Eastern European Jewry. The exact year of her immigration is unknown, but it was probably in 1860.

In the Montefiore Archive in London, Deutsch found two mentions of Verbermacher’s residence in Jerusalem, in two different censuses conducted by Sir Moses Montefiore in 1866 and in 1875. The same source turned up the year of her birth: 1805. In each census, by the way, she appears under the category of widows (the overall name then assigned to single women) and is said to belong to the “Old Wohlin kolel” (kolel now means a yeshiva for married men but at the time referred to a community). The first census lists her as “rabbanit Rochel Hannah,” from Ludmir, the second as “the just rabbanit Hannah Rochel from Ludmir.”

…[Hannah Rochel’s new] headstone was designed by the architect Avigayil Zohar…who was also long familiar with the story of the “maiden” and was thrilled at the privilege that befell her. The design, Zohar says, “was determined by a number of criteria, especially by the request of the burial society that the headstone not stand out from the rest of the headstones in the area. They were also opposed to the building of a `tent’ (a structure in which visitors can congregate, as is common with graves of important rabbis and admors). In light of the possibility that the grave will become a site of pilgrimage, we also saw to it that a place for candles was hewed in the stone, and after the headstone is in place we will also hew a place for kvitlech (notes containing requests and wishes, such as are placed at the Western Wall and at graves of admors).”

Schechter hopes that in the wake of the book’s publication and the unveiling of the headstone, lost writings of Verbermacher will also turn up. According to an article published in 1952, only four sentences from her sermons have been preserved. “Every pure thought that stems from the heart cannot be grasped by the mind,” she said…

[Yair Sheleg’s full piece is at Haaretz]

[liesonthefloordramatically]

@reconditarmonia said: That’s so cool! (But also, have we already talked about The Dybbuk?)

I feel like we have, but then I went to Wikipedia to read the summary and I don’t remember this???

[everymanpdf]

found a pdf of a book about the maiden of ludmir...... this might give me the temporary ability to read

[jewishbookworld]

The Maiden of Ludmir: A Jewish Holy Woman and Her World by Nathaniel Deutsch Hannah Rochel Verbermacher, a Hasidic holy woman known as the Maiden of Ludmir, was born in early-nineteenth-century Russia and became famous as the only woman in the three-hundred-year history of Hasidism to function as a rebbe―or charismatic leader―in her own right.

[todaysjewishholiday]

6 Elul 5784 (7-8 September 2024)

The fifty fourth century was a golden age for the Ashkenazim of Bohemia, Moravia, Galicia and the Polish-Lithuanian Commonwealth. As with all such golden ages for the Jewish people, it was not without dangers, and it ended in a devastating conflagration, but while it lasted it was a time of a great flowering of rabbinical study and remarkable freedom of movement for Jews across the eastern lands of Europe. More than anything else, it was this age that established the strength of Ashkenazi Judaism from which modern Jewish orthodoxy has fed. And one of the great lights of this time, whose rabbinical career carried him across the full breadth of Ashkenaz, was Gershom Shaul Lipmann ben Nathan haLevi Heller, known to his contemporaries as the Tosfot Yom Tov.

Heller was born in 5339 in Bavaria, days after his father's sudden death at the age of 18. Despite Nathan Heller's brief life, he had fathered four children. Gershom was taken under the wing of his paternal grandfather, Rabbi Moses, who began his education in Torah study. After several years of study in a yeshiva near home, the adolescent Heller traveled on his own to the beit midrash of the Maharal of Prague, a giant of both Torah and secular studies who regularly debated with the great gentile scholars of his time. Shortly after his eighteenth birthday, Heller received semicha from the Maharal and an appointment as a dayan in Prague. He remained there for 27 years, producing a number of treatises including the one whose title became his rabbinic eponym, before journeying to Moravia to take up a rabbinical post there, and being offered the position of Chief Rabbi of Vienna after barely a year in the region.

Yom Tov was of great service to Vienna's scattered Jews, receiving permission to establish a centralized community, and creating a communal constitution and various communal institutions for the good of all. However, his organized and thoughtful approach soon made him enemies among the wealthier members of the kehilla. When the Gentile authorities imposed harsh taxes on the city's Jews, Heller led the community's leaders in deciding to collect the tax progressively as a percentage of individual wealth, rather than as a simple poll tax, to lighten the burden on the community's poor. The rich, however, were not happy being asked to pay their share, and accused their chief rabbi of slandering Christianity. Heller was arrested and sentenced to death, but his allies were able to persuade the Emperor to reduce the sentence to a fine of 10,000 thalers, and a ruling that he was not to serve as a rabbi anywhere in the Emperor's realm. As soon as the fine was paid off, Heller left for the eastern border.

He was warmly welcomed into the Jewish community of the Polish-Lithuanian Commonwealth, and soon appointed to the Council of the Four Lands, which functioned as a Jewish proto-legislative body and as a gathering for Jewish leaders to discuss issues for which they needed to collectively appeal Gentile authorities. Yom Tov served for three years as a rabbinical authority in Nemirov, then moved to Ludmir, and from there to Krakow, where he served as one of the Av Beis Din of Krakow's rabbinical court, and also as head of the Krakow yeshiva. It was during his two decades in Krakow that the horrors of the Chmielnicki Revolt passed through the Commonwealth. He survived the massacres, and passed away six years later on 6 Elul 5414. He was laid to rest in a humble grave in a corner of Krakow's Jewish burial ground.

[albocool]

El Chavo del 8 entrevista con el periodista peruano Pepe Ludmir (1976) Parte 2

[444names]

german x 2 and russian forenames

Aart Abariam Abeatrusta Abiacolgaf Abiedisanz Abieleg Abies Abilina Abillavia Abnov Abod Aborelya Aboya Abricolix Abrina Aburielid Aburtya Adiel Adina Adon Adotry Agaf Agafodymyr Agafokl Agalia Agan Agapiotya Agapiy Agavetcher Agavina Agdakt Agma Agmardin Agne Agotry Alekkevikh Alinelo Alora Altolby Ambomilo Amutheran Anas Aniante Anich Anielavgus Anim Anne Annese Antermar Aradoma Argertimin Argertya Ariata Asigoreid Auguide Augus Aurosladan Aus-petona Aust Auster Avald Avdarea Avde Avdel Avdia Avdim Avdory Avelm Aven Avena Avenjah Aventz Aver Avert Avery Avetlinah Aveto Avetter Avgata Avgundy Avgus Avgus-pete Avgustjard Avia Avico Avid Avida Avikiya Avinatelma Avine Avino Aviy Avks Avksilor Avksim Avlay Avralde Avralvit Avre Avred Avredina Avredrich Avreina Avrel Avrethmard Avrorta Avsenja Avtob Avund Avunth Avvakur Avvan Axim Benina Bentina Bernežanna Berom Bilix Bine Bogera Boreina Boren Bovikt Boya Brutharlo Bruttomir Chein Colen Colfrand Dagafa Dagar Dalia Dard Dardim Darolle Diele Dikh Dimirisa Diya Dmine Dolgert Dulria Eidim Eina Ekaredey Elenz Eleralor Elfrey Elmundt Emmand Emmannasta Emyr Eslas Fert Feryl Flon Flora Freasy Fredifa Frey Fricha Frichard Frinratton Gafan Gafonicas Garcob Gebhana Geliastan Gena Gene Genie Geory Gerich Gertephild Gislay Gnicherina Grea Gried Grin Günton Güntz Hana Hanat Hand Hanz Hard Harey Harolda Hart Heid Heina Heinadi Heinailo Heine Helfradona Helgeonia Heline Hentoria Hericolik Herined Hernov Hert Hesenel Hilah Hilbel Hild Hillaury Hillmunth Hilmasta Hilotton Hily Holiamvrey Holietery Huber Huberndy Hubetera Hunda Ilipp Inaikatjah Inolaw Irathmalla Islad Isladonis Islavdin Islavva Janies Jans Jarilhein Jery Johalya Johard Joslaul Jürgartya Kassa Katandt Katra Keharaul Kernerne Kevias Kevolo Kirin Kirmater Kitorey Klan Klavdald Kliel Kliy Kono Kovia Lanicolge Laustel Levit Lias Linom Linz Lisa Ljut Loricold Luberia Ludmir Ludolger Luky Lutert Malislav Malphert Malydine Mana Manne Manya Mard Mare Marigora Marl Marlherha Maron Martamor Martyana Medey Meinheid Michenne Mico Miladan Milby Milie Milippat Milliko Milor Minaike Minge Miror Morisamund Mstank Mstjah Nalmard Niedrianna Nikatrinz Nikehan Nikt Nikto Niratia Nirom Niste Olfrartatr Orgy Osivivakit Osla Otter Otyottsch Paver Pavin Pavino Pavrete Petcheler Peth Pettlia Pettsca Petyomert Philanna Philtom Pyomir Rada Radanikt Radim Radiy Radiya Radmiria Radmund Railorey Raily Rallay Ramilenra Randa Randric Ranie Ranna Ranya Rardt Reath Reato Reinn Rober Robiana Robine Rolexey Romald Roschan Roslavrey Rosta Rudor Rudwil Rutert Salenich Same Samelo Sandretr Sanicard Sigoracha Sikir Silina Snertrily Soberte Sobertrusa Sona Sons Soph Sophilora Sophimir Stina Svel Svene Sver Svia Svina Svit Svivalf Tianne Tinadona Tino Toniradul Udminn Ulieslav Ullippav Ulramely Ulria Urom Utter Uwena Vadminalo Vado Vakold Valenis Valina Valise Valphilann Valte Vassil Vaste Vena Vias Vika Vike Vikiramutz Vina Vinah Vinerne Vitheladom Vivas Vivias Vladaine Vladian Vland Vlavgus Vlimon Voltor Vsily Walterich Wena Werky Werwiese Wiedit Wiewalph Wilheinz Wilid Wina Winata Wine Womir Yefiya Yeka Yekata Yerico Yesladan Yeslastas Yeste Yveliasha Yvenia Yver Zele Zentim Zenz Ziner Zorena Zorica Zorin

[oldtvfashion]

Canal 5. Panamericana Televisión

Panamericana televisión, directamente subsidiada de NBC, fue la segunda cadena con fines comerciales en Perú, fue la primera en producir productos narrativos en la televisión peruana.  En 1958 tomó el canal 5.  Fue fundada por Genaro Delgado Brandt y Genaro Delgado Parker y Manuel Delgado Parker.  También fue el primer canal en tener un noticiero.

Genaro Delgado Brandt es propietario de varias estaciones radiales en el Perú desde 1937, de las cuales en sus inicios la más característica era Radio Central. Luego, Delgado Brandt funda en 1953 la Empresa Radiodifusora Panamericana S.A., en donde Radio Panamericana era la emisora principal del grupo. Pero en la actualidad la radio y televisión del mismo nombre no son unidos.

Genaro Delgado Brandt tuvo varios hijos, de los cuales Genaro, Héctor y Manuel se vincularon al negocio paterno. En 1956, Genaro Delgado Parker estudió la factibilidad de la instalación de un primer canal de televisión para el área metropolitana de Lima, y para ello viaja a Estados Unidos, México y Cuba a fin de conocer lo último en televisión. Las gestiones Parker culminan con la instalación de una de las primeras emisoras de televisión peruana.

Para el equipamiento técnico, Genaro obtuvo un crédito de la empresa transnacional Philips; para el respaldo financiero se asoció con Don Isaac R. Lindley Stopphanie, dueño de la empresa fabricante de la bebida gaseosa Inca Kola, con lo que logra formar Panamericana Televisión. Y a través del magnate de la televisión cubana Goar Mestre, accedió al conocimiento de la producción técnica y a la asociación con la cadena de televisión estadounidense CBS. De esta manera, el 21 de julio de 1957 se inauguran dos sociedades: Panamericana Televisión S.A. que operaría la estación de televisión; y otra, Producciones Panamericana S.A., destinada a producir programas de televisión.

Panamericana Televisión S.A. estaba integrada por Genaro y Héctor Delgado Parker, la Empresa Difusora Radio-Televisión, S.A. (de la que era accionista Genaro Delgado Brandt), Isaac Lindley Stopphanie y su hijo Isaac Lindley Taboada. Mientras que Producciones Panamericana S.A. fue integrada además de Genaro y Héctor, el grupo empresarial de Goar Mestre, Manuel Ulloa Elías y la CBS. El Estado ya había concedido con anterioridad la frecuencia entre 210 y 216 MHz, Canal 13 en Lima a la Empresa Radiodifusora Panamericana S.A., que luego cedió todos sus derechos a Panamericana Televisión S.A.

El 16 de octubre de 1959 se inauguró Panamericana Televisión OBXY - TV Canal 13, con un espectáculo musical en el que intervino la actriz española Carmen Sevilla, y utilizando la misma identificación de Radio Panamericana (el primer minuto de Moon Moods de Les Baxter y su Orquesta).

En 1963, Genaro y Héctor Delgado Parker, asociados con Johnny E. Lindley, crearon la cadena radial Radio Programas del Perú (RPP) como una empresa del mismo grupo en la que Manuel, el más joven de los Delgado Parker, fue designado como gerente.

El 16 de octubre de 1965, Panamericana Televisión cambia de frecuencia, inaugurando para tal efecto un nuevo transmisor más potente y su respectiva antena, convirtiéndose en OAY-4A Canal 5 (76-82 MHz) en Lima. Para este relanzamiento, que coincidía con el sexto aniversario, se organizó una gala especial con la asistencia de Diane McBain, Gene Tierney, Bárbara Bouchet, Casey Rogers, Raúl Astor y Silvia Pinal, entre otros. Poco después, Panamericana forma una cadena nacional de 5 afiliadas y 60 repetidoras de televisión en el interior del país.

Desde el inicio, Panamericana Televisión se definió como líder de la televisión peruana, realizando no sólo tareas como teledifusora con noticieros como "El Panamericano", en el que destacaron Humberto Martínez Morosini, Ernesto García Calderón y Pepe Ludmir, entre otros; sino también como productora de programas televisivos de entretenimiento.

[eretzyisrael]

My Mother-in-Law: Jewish Heroine and Nazi Killer

The thrilling, true story of Rachel Blum’s struggle to survive in a world bent on destroying her.

by Yaakov Astor

It was a daunting assignment: speaking to 120 eighth grade girls about the Holocaust in the last hour of the last day of their school year. Compounding my challenge, it was gloriously sunny outside. The girls would be anxious to take leave for their summer vacation.

In my favor, I was going to tell them a remarkable story: that of my mother-in-law, Rachel Blum, may her soul rest in peace – a story I have told to spell-bound audiences and have recently published in book form under the title Run Rachel Run.

I told these teenage girls that my mother-in-law was roughly their age during the war years, beginning in June 1941 when the Nazis invaded her town, until July 1944 when the Russians liberated Lublin where she had been hiding with a non-Jewish family.

Then I dove into the story, which is truly incredible and gripping – including a Hollywood-worthy climax as Rachel rides in the caboose of a speeding train transporting a thousand SS soldiers to Germany. Fearful an SS officer is about to discover she is Jewish, she convinces the conductor – Ivan Roluk, husband of the non-Jewish couple who took her in – to overturn the train by speeding up around a sharp bend and blowing the horn just beforehand to allow her and his family to jump. (It worked, the family survived and many Nazis were killed; 15-year-old Rachel was responsible for the death of more SS Nazis in one shot than the combined efforts of all the legendary fighters of the Warsaw Ghetto Uprising!)

Despite the dramatic nature of that story, I will save the details for the book and instead share another story, one which is in some ways even more incredible.

Rachel’s childhood town, Ludmir, was home to about 22,000 Jews before the war. On Rosh Hashanah 1942, the Nazis, with the help of local collaborators, began marching columns of bedraggled Jews to a spot outside town and machine-gunned them to death into open pits. Between 15,000 and 18,000 Jews lost their lives that way. And Ludmir was just one of countless Jewish towns in Eastern Europe; all told, some million-and-a-half Jews suffered a similar fate under Nazi domination (even before the gas chambers started operating).

Rachel and her family survived thanks to an ingenious attic hideout. And for the next year, she survived by staying in hiding, smuggling in food for her family and ultimately joining the few thousand survivors in the Ludmir ghetto who had been conscripted into brutal slave labor battalions. Over the year, though, each family member was killed or died of starvation.

Finally, on December 25, 1943, the Nazis came to finish off everyone left in the ghetto. In miraculous fashion – Rachel found a hiding place beneath a wooden porch. A few days later she emerged and made her way to a Polish woman her family knew before the war.

This woman risked her life to keep Rachel – until one day when an anti-Semitic neighbor discovered her. Frightened for her own life now, the Polish woman told her she had to leave by the early morning.

It was January 1944. A fresh layer of deep snow lay on the ground. The air was biting cold. And a little girl, improperly dressed, was alone and on the run again.

She wandered the streets of non-Jewish Ludmir for a while before entering a barn. Her entire body chilled to the bone, she found a spot at the far end and stuck her feet into a stack of hay to warm them up.

Suddenly, a woman walked in. Their eyes met. Rachel pleaded with her to be quiet, promising she would be gone by the next morning. The woman said nothing, gathered some items and left.

As the day turned into evening, Rachel prepared to leave. The night before she had experienced a powerful dream where her recently-deceased father appeared to her and told her everything would be alright. Drawing courage from the dream, she exited the barn and approached the house next to it.

She knocked on the door. The woman she had seen earlier in the day opened it and invited her inside. The woman then introduced her husband and their seventeen-year-old son (who Rachel later found out worked in the local SS office!). They offered her a bowl of soup. During conversation it emerged that this family, the Roluks, knew Rachel’s father. They praised him for being a very righteous and honest man they had had business dealings with. If they did not have money to pay for the items he gave them on consignment, he did not pressure them to pay.

At this point in the war, both Rachel and the Roluks knew the Nazis would kill any family caught harboring a Jew. Understanding the predicament, Rachel asked Mrs. Roluk if she and her family were religious. She answered affirmatively. Rachel then asked her if they had a Bible. Again affirmative. Rachel next requested that she take the Bible and place it on the table. She did. Finally, Rachel said to the entire family, “I want all of you to place your hands on the Bible.” They complied.

“Now, promise me the following,” the 14-year-old recently orphaned Jewish girl said. “I have nowhere to run. I’m tired and I’m alone. After this, I will go outside to your backyard and lie down in the snow. There I will freeze to death. You will bury me. Now, promise me on this Bible” – and it is difficult to convey the quality of conviction in my mother-in-law’s voice even as she retold it decades later – “that after the war you will find Jewish people and tell that there is a little Jewish girl buried in the backyard. Promise me that you will tell them that her last wish was that she be reburied with other Jews in a Jewish cemetery.”

A deathly silence fell upon the room. The Roluks looked at each other. One by one, they rose from the table and walked into the next room. Rachel could hear them talking. After a while, they returned and said to her, “You will stay with us. We will tell people that you are our niece from another village.”

What the Roluks did not know at the time was that in saving Rachel they were saving themselves – not only in soul but in body too. (This is detailed in the book. Hint: it has to do with the train story above.)

By the end of my lecture, the 120 girls were mesmerized. The most amazing part of Rachel’s story is that – despite the fact that by war’s end she had no family, friends or money – she became the happiest, most active, most loving and helping human being; someone who regularly said with absolute sincerity, “Nothing bad ever happened to me.”

The story of my mother-in-law inspires on many levels. She is a genuine heroine. As Jews, her story impresses upon us an added message: the value of what it means to be Jewish. Perhaps most of all, we learn from her that even if very bad things happen to us, we have within ourselves an astonishing, mysterious, inextinguishable untapped capacity to love; to be truly happy, active, focused and a magnet of joy for others. God knows, the world needs more of that.

Run Rachel Run tells the thrilling, true story of Rachel Blum’s struggle to survive in a world bent on destroying her. Click here to order.

[yidquotes]

Those who are accompanied by holy thoughts on the road of life are not lonely and are not wretched, because these noble thoughts protect them from loneliness.

Hannah Rochel, The Maiden of Ludmir

[whittlebaggett8]

33 high school students took photos to capture the everyday reality of living in North Philadelphia, where the poverty rate is 40% and life expectancy is 20 years shorter, Defence Online

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Students involved in the photography project displayed their work on Thursday, April 25th at Taller Puertoriqueño in Philadelphia.

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Thomas Jefferson University Photography Services

33 high school students took hundreds of photos as part of a project to assess the health needs of Latinos in a section of North Philadelphia.

The photos show trash, abandoned buildings, and discarded needles. Some images are hopeful, too.

“I looked for things that affect us in a way that people don’t really think about,” one student said.

You can see more of the students’ photos in the slideshow below.

Visit Defence Online’s homepage for more stories.

Yariel, who’s 18, walks by the empty, trash-strewn lot every day on his way to work.

So when he had the chance to participate in a project taking pictures that show the biggest barriers to healthy living in North Philadelphia, he knew what he’d photograph.

“It was just a mess, and it looked like a dump,” he said in an interview from his job at Providence Center, a community organization where he works on projects like tree-planting and neighborhood cleanups. “It overall looks bad for your community.”

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6th and Huntingdon: “I see this going to work everyday. Would you like to see this?”

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Yariel N./Philadelphia Collaborative for Health Equity

Defence Online isn’t using the last name of Yariel or the other students we interviewed to protect their privacy.

Yariel’s photos were part of an effort by the Philadelphia Collaborative for Health Equity to assess the health needs of Latinos in a section of North Philadelphia, a particularly disadvantaged part of America’s sixth-biggest city. In all, 33 students took hundreds of photos for the project. They displayed their best work in an exhibition in late April.

‘They’re the experts on their own lives’

The idea of including teens in the health-needs assessment, alongside standard quantitative analyses and interviews with community groups, was to gain a more complete understanding of issues facing the community, said Caleb Dafilou, a research fellow at the Philadelphia Collaborative for Health Equity who worked with the students. Dafilou also authored the final report.

“These kids are living the experience. They’re the experts on their own lives,” he said. “It was really important for us to come in here and learn from them.”

The Philadelphia Collaborative for Health Equity is part of the Jefferson Health hospital system, and was sparked by a $1 million donation in 2017. After conducting the health assessment, the collaborative put out a call for proposals to address the key problems it identified: mental health; trauma, safety, and violence; housing; and the built environment. The plan is to spend $600,000 to fund a dozen projects for a year.

“We wanted to use the principle of doing it from the ground up, to go and listen and build trust in the community,” said Dr. Jack Ludmir, executive director of the collaborative. “If you look at health outcome metrics for the city, these communities have some of the worst health metrics.”

In the area of North Philadelphia targeted by the study, about 40 percent of people have incomes below the poverty line, Aneri Pattani of The Philadelphia Inquirer reported in an article on the initiative. Overall, children born in parts of North Philadelphia can expect to live 20 years less than those who grow up in wealthier parts of the city, according to her article.

Jeran, who’s 18, said he wanted to highlight problems like the lack of healthy food in his community and the prevalence of abandoned buildings.

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Jeran A./Philadelphia Collaborative for Health Equity

“I looked for things that affect us in a way that people don’t really think about,” he said in an interview.

Another theme that came up a lot in the photos was drug use, Dafilou said. This picture shows used needles in a storm drain.

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Ashanti and Anthony/Philadelphia Collaborative for Health Equity

Here’s the caption written by the student who took the picture:

“It’s bad for the community because there are always kids running around. My quote means that there be kids playing around and they can fall and get cut from the needle and get sick. Also there’s more in the sewers and that’s a health issue because the water gets polluted by whatever in the needle.”

Felipe wanted to make sure I knew that there was much more to his city than the images of trash, needles and homelessness.

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Felipe C./Philadelphia Collaborative for Health Equity

“Some community members in Philadelphia actually do get together,” he told me. “They do try to control the drugs and stuff, to make a better environment for the children.”

This photo that he took is titled “The sky is not the limit.”

You can see more of the students’ photos below, with titles and captions written by the students. This one is titled “My city no matter how it looks.”

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Ahmiir/Philadelphia Collaborative for Health Equity

“This was the very first picture I took. This picture came out nice so I wanted to take more pictures of my city and show people what it looks like when I go out of state and see friends and family. I can show them how my city looks and then I can go out and take pictures of their city and show my friends and family how it looks out there. I took this picture looking out of my brother’s window. I liked how the city in the background looks. There is trash next to the street in peoples backyards. People come and go through the bags and the trash goes everywhere. Down where the buildings and stuff is at there is not a lot of trash. There are people who clean it up. Nobody wants to clean it here.”

A Dangerous Walk

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Anonymous/Philadelphia Collaborative for Health Equity

“People just don’t care about nature. It just makes things worse with diseases, drugs, and needles. Last time I found a shot with blood on it. It makes me sick and makes me feel scared. Somebody could have killed themselves. When I showed my mom and she told me to be careful because it could be something bad. It could be a weapon or there could be a gun…My mom takes me to my program and we take this street every time and nothing changes. Everyone should just try to recycle. We put up signs that say recycle but they just keep throwing the trash down because they are lazy. No one cares about this planet, but we might need it.”

Alley of Creativity

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Alley of Creativity

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Sergio N./Philadelphia Collaborative for Health Equity

“In this photograph I wanted to establish how a creepy alley can become ones creative outlet. I also wanted to establish how being able to express yourself allows you to have a healthy state of mind as opposed to doing drugs or something else that can become harmful to yourself or to the people in your environment. Having a healthy state of mind allows one to be themselves and allows them to be more creative.”

Community Destruction

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Ashanti and Anthony/Philadelphia Collaborative for Health Equity

“Leaving trash around the community makes us look like we don’t love our community. My quote means that people just dump trash anywhere. People who just visit probably be disgusted.”

Home!

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Sergio N./Philadelphia Collaborative for Health Equity

“In this photograph I wanted to establish how in the area of Kensington, poverty and drug abuse is a real issue… This photograph establishes how drugs can effect you in a negative way and can harm one’s health.”

Wall Art

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Anonymous/Philadelphia Collaborative for Health Equity

“This image is very important to me as I grow up seeing this wall art as it was the first time i ever really experience and acknowledging that grafiti can be used for beautiful art and not just to mark territories.

“The ways in which this wall helps the community is by either restoring it or just even have other artist come and add their part to the broken and torn apart section of the wall art.

“Now it doesn’t have to be a whole remodel of the wall to a exact replica but by introducing new artist to this wall then personally i would think it would be better because it would be a very refreshing art especially to the community.

“This would help out the community/Neighborhood by making sure that they do not feel like if there is a bland in their neighborhood or just a colorless environment. By making sure that the community feel like if their community is not so colorless and bland then we can be able to give them at least pride that the neighborhood and community that their in even though it’s not the best, is unique and has personality.

“This is important as many people would feel like they have been betrayed and living in a area in which is dirty and violent would mostly give you a small but yet important relief that their can be something as beautiful in the area.”

Neglect

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Jeran A./Philadelphia Collaborative for Health Equity

“In this picture I was walking by and noticed tons of trash at the bottom of my feet. So I took a picture of it. I have been walking this way for a long time because it’s my route for work. It’s been like this without anyone doing anything about it.”

Overwhelming

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Jasmin N./Philadelphia Collaborative for Health Equity

“The cop cars and the big truck are such a big presence in the neighborhood. The cars are always there and are an eye sore because I have to walk by them every day. The cops want to see if the people come back or not.”

Parking Lot

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Jasmin N./Philadelphia Collaborative for Health Equity

“There are frequently kids running around near a dangerous building. I feel like people do not care about me or my neighborhood because no one is trying to fix the empty lot. The abandoned building allows people to enter and cause trouble.”

Save the Neighborhood

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Anonymous/Philadelphia Collaborative for Health Equity

“Pollution is in the way of my life. My neighborhood is very badly polluted with too much trash and it smells. People see that and think it’s a bad place to live. Needs a lot of people to clean up the area. To make this place clean, we would need to put out garbage cans and also put out cameras to watch everything that’s happening.”

Secret Garden

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Anonymous/Philadelphia Collaborative for Health Equity

“This picture shows when I went to a flower festival. It was my first time being there, and it was fun and relaxing to watch those beautiful flower designs that they made. Sometimes when I’m home, I lay in my bed and pretend I am sleeping on flowers, like in the secret garden. I don’t feel like I am overthinking and it helps me be calm. Sometimes I want to stay in the flower bed all day.”

The Memorial

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YT/Philadelphia Collaborative for Health Equity

“This picture is kind of sad because this shows that a lot of people are dying in the streets sometimes just for being there at the wrong time. The thing I feel we should change is people should be more strict about who they are giving guns to.”

The Public Garden

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YT/Philadelphia Collaborative for Health Equity

“This public garden is a prime example of how the environment is now. Citizens are adding more gardens but not caring for them. Gardens are important because plants give us oxygen for the environment.”

Inspired

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Ahmiir/Philadelphia Collaborative for Health Equity

“This picture is inspiring because the lights and the color of the sky can make somebody smile. I chose this picture because the day I took it I was actually having a bad day. When I saw this canvas it actually made me smile and made my day better. There was a nice breeze that night. The type of breeze that you can take a deep breath.”

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[foundweave]

Doctor’s Office Weave

A buddy of mine spotted this in an unlikely place…the Ludmir Center in Philly. There aren’t really health issues with tumble weave, but it makes you wonder what else they are overlooking in this medical facility. Ew.