DBG, what is a "Chabad" center?
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Date: October 11th, 2018 3:26 PM Author: Costumed alcoholic roast beef
The failure here is that Jewish food is awful.
Also, Churches feed many, many people. Many operate soup kitchens and homeless shelters. I don't think I've ever seen a Jewish soup kitchen or homeless shelter.
I remember when I lived in Harlem the local church had a day when they fed the entire community and offered us food even though we didn't donate, were white (it was a black church), and weren't poor. We declined because the food should go to those in need. They said "well maybe your dog is hungry, maybe take some to feed her!" It was incredibly sweet.
(http://www.autoadmit.com/thread.php?thread_id=4103338&forum_id=2#37002274) |
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Date: October 11th, 2018 3:20 PM Author: electric french chef
are you talking about shit like this:
https://en.wikipedia.org/wiki/Mitzvah_tank
if so, yes, they're the same people.
>>Also, is their point to basically find non-religious Jews and make them religious?
sort of. that's the long game. it's also to make semi-religious people more religious. and to provide a home for already religious jews.
in the short run, it's even to provide an iota of religiousity for someone who is non-religious.
(http://www.autoadmit.com/thread.php?thread_id=4103338&forum_id=2#37002243) |
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Date: October 11th, 2018 3:24 PM Author: Costumed alcoholic roast beef
Yep, exactly what I was talking about.
"in the short run, it's even to provide an iota of religiousity for someone who is non-religious."
Explain this one to me. Ok, so they convince someone to pray with them. The net effect is what? I saw a YouTube of what happens if you show up and pray with them. Seemed baffling and I understood the long game (and that this supposedly will hasten the return of the Messiah) but I don't understand that short-term benefit you just described.
(http://www.autoadmit.com/thread.php?thread_id=4103338&forum_id=2#37002263) |
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Date: October 11th, 2018 3:29 PM Author: electric french chef
here's how it works. a huge part of what chabad does is on college campi. there's a chabad rabbi & chabad house on all sorts of directional state tttt's now.
you invite to shabbat dinner on friday night some jews who hated hebrew school and hate being jewish and havent done anything jewish since their bar mitzvah. you give them free dinner and free booze. basically pregaming before they hit the frat party.
you get them to go once. they probably will realize it's not so bad and the weird rabbi with the beard isn't so bad after all.
they'll probably go again. maybe they'll go once a semester. or maybe even once a month. maybe you even get them to go on a free israel trip. maybe they'll be more likely to marry jewish. etc.
(http://www.autoadmit.com/thread.php?thread_id=4103338&forum_id=2#37002288)
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Date: October 11th, 2018 3:38 PM Author: electric french chef
i'm sure someone has good data on "returners," but perhaps someone who grew up with ZERO jewish affiliation might be easier to reach than someone who grew up with a typical reform jewish experience as a kid.
the person who never went to hebrew school and never had a bar mitzvah is a blank slate.
the kid who hated hebrew school because it's miserable may have negative associations with judaism.
every person is different tho.
(http://www.autoadmit.com/thread.php?thread_id=4103338&forum_id=2#37002345) |
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Date: October 11th, 2018 4:01 PM Author: electric french chef
yes, i am proof of your point. but i'm just one data point. again, i don't have a good data set, and i'm just going on experience / anecdotal experience.
i know plenty of people like me. i also know plenty of jews from the FSU who grew up with zero judaism and then got into it as adults and became religious.
my point is that i suspect that you might not find much of a statistical difference between jews who grew up with zero affiliation and ones with a reform upbringing
(http://www.autoadmit.com/thread.php?thread_id=4103338&forum_id=2#37002508) |
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Date: October 12th, 2018 12:04 AM Author: insecure useless brakes Subject: you dont know anything about xtianity
https://en.m.wikipedia.org/wiki/Christianity_and_Hellenistic_philosophy
Commentary from Sir William Smith, Dictionary of Greek and Roman Biography and Mythology (1870, p. 620).[2]
One, or unity, is the essence of number, or absolute number. As absolute number it is the origin of all numbers, and so of all things. (According to another passage of Aristotle, Met. xii. 6. p. 1080, b. 7. number is produced) This original unity they also termed God (Ritter, Gesch. der FML vol. i. p. 389). These propositions, however, would, taken alone, give but a very partial idea of the Pythagorean system. A most important part is played in it by the ideas of limit, and the unlimited. They are, in fact, the fundamental ideas of the whole. One of the first declarations in the work of Philolaus was, that all things in the universe result from a combination of the unlimited and the limiting; for if all things had been unlimited, nothing could have been the object of cognizance.
It was not until the fusion of Platonic and Aristotelian theology with Christianity that the concepts of strict omnipotence, omniscience, or benevolence became commonplace. The Platonic Theory of Forms had an enormous influence on Hellenic Christian views of God. In those philosophies, Forms were the ideals of every object in the physical world, and objects in the physical world were merely shadows of those perfect forms. Platonic philosophers were able to theorize about the forms by looking at objects in the material world, and imagining what the "Perfect" tree, or "Perfect" man would be. The Aristotelian view of God grew from these Platonic roots, arguing that God was the Infinite, or the Unmoved mover.
Hellenic Christians and their medieval successors then applied this Form-based philosophy to the Christian God. Philosophers took all the things that they considered good, Power, Love, Knowledge and Size, and posited that God was "infinite" in all these respects. They then concluded that God was omnipotent, omniscient, omnipresent and omnibenevolent. Since God was perfect, any change would make him less than perfect, so they asserted that God was unchanging, or immutable.
Anselm of Canterbury, a priest, monk, and philosopher defined God as the "Being than which no greater can be conceived." Almost 200 years later, Thomas Aquinas, in his Summa Theologiae, article 3, wrote succinctly: "By 'God', however, we mean some infinite good".
With the establishment of the formal church, the development of creeds and formal theology, this view of God as Omni-Everything became nearly universal in the Christian World.
(http://www.autoadmit.com/thread.php?thread_id=4103338&forum_id=2#37005808) |
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