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During divided times, this Israeli university promotes inclusion and diversity with an unusual approach
Tal Levine is the first person in her family to go to college. Her mother, a child of illiterate Moroccan immigrants to Israel who spoke only Arabic, left school after eighth grade to help her parents on their Israeli farm. Her father dropped out of high school after his own father died, and he worked his entire career in the Israeli post office.
Levine herself did odd jobs from a young age, scraping together whatever money she could.
โIโve been working since I was 13 years old, from dog walking to waitressing to whatever I could find,โ said Levine, now 28. โMy parents could not help me.โ
Despite her hardships, Levine found her way into dentistry thanks to a special Hebrew University diversity program that seeks out students from challenging backgrounds. Not only was Levine accepted as a student into the Hebrew University-Hadassah Faculty of Dental Medicine, but she also received a life-changing scholarship that enabled her to pursue her dream.
โI wanted to do something to help people, and not just sit in front of a screen,โ Levine said of her career ambitions.
Levineโs story is not unusual: Each year, students from diverse backgrounds are actively recruited to the university, where they are eligible for financial, cultural, academic and mental health support.
Itโs part of Hebrew Universityโs vision for the school as an oasis of diversity, coexistence and inclusion at a time when Israel is facing headwinds of division, discrimination and discord.
The university is a unique and special place in Jerusalem โ and in Israel generally โ where students from a wide range of socioeconomic, ethnic and religious backgrounds come together. The student body includes Orthodox haredim, Palestinian Arabs, Mizrahim, Ethiopians, people with disabilities and members of the LGBTQ+ community.
โWe are working hard to bring together people from different backgrounds, where they practice listening to each other and learning about cultural diversity,โ said Professor Mona Khoury, vice president for strategy and diversity and former dean of Hebrew Universityโs School of Social Work. Khoury made history as the first Arab woman to be appointed as a dean at the university.
โJust as an example, I recently had lunch with Arab and Jewish students from East Jerusalem and Beersheva,โ she said. โRight now, itโs hard because the situation in Israel isnโt good. But even though they were very different politically, they were able to talk and had a very real and genuine conversation. This may have been the first time they had this kind of exchange. And itโs because Hebrew University purposefully enables this to happen โ encourages it.โ
The university seeks to promote inclusion and diversity in a variety of ways. All the signage at the university is in Hebrew, Arabic and English to make it easier for students of all backgrounds to navigate the campus. The Rothberg International School has gender-neutral bathrooms to ensure students of all gender identifications feel comfortable. Extra help with Hebrew is available to new immigrants and Arab students. Students with disabilities receive special assistance. The School of Social Work offers counseling courses in Arabic, sends out emails in three languages, and celebrates Jewish, Muslim and Christian holidays.
Each minority group in Israel faces its own challenges: Economically disadvantaged students may not have enough money even to apply to the university; haredim and ex-haredi students lack basic educational foundations, and Arab students face linguistic,
cultural and social challenges.
Tala Atieh, a 22-year-old student in education and anthropology from Kfar Aqab in Arab-populated eastern Jerusalem, has benefited directly from the universityโs efforts. Although she graduated at the top of her class in high school, she did not know any Hebrew. So she enrolled in a yearlong academic preparation course that the university offers students in her situation. Within a year, Atiehโs Hebrew was fluent and she was able to get into a degree program.
Atieh and Levine are both members of Hebrew Universityโs Ambassadors for Diversity program: 24 students from varied communities who receive scholarships, engage in multicultural activities and commit to working 100 hours in return for their benefits. As part of the program, Atieh shares her experiences with Arab young people and talks to them about how Hebrew University can help them thrive.
โI have met people from all over the country with many different backgrounds and perspectives,โ Atieh said. โFor example, I learned a lot about the Jewish holidays that I did not know before. And I share my own holidays as well. These exchanges bring
greater understanding between our different peoples.โ
Promoting tolerance is among the universityโs core values. The Center for the Study of Multiculturalism and Diversity (CSMD) promotes the development of multicultural sensitivity and tolerance, helping students develop critical perspectives on power
relations within their society and offering courses, clinics and events that explore multiculturalism and enable students to interact with those from different backgrounds. The center is the first academic body in Israel to harness behavioral science to focus on multiculturalism, and researchers at the CSMD are developing innovative policies to foster more social integration and cohesion.
โIn the Ambassadors program I encounter people I would have never met otherwise,โ said Tova Abeve, 34, a masterโs degree student in public policy of Ethiopian descent.
Also the first in her family to attend university, Abeve is a social influencer and content creator with podcasts and other media aimed at Jewish women of Ethiopian descent. She uses her influence to tell her followers about the opportunities that Hebrew University offers.
โMost people donโt know that these opportunities exist,โ she said. โIโm sharing a vision for what the world could look like.โ
Shiran Brosh, a 38-year-old Orthodox student in education, is also in the Ambassadors program. โI have never met such a special group of people with different languages and cultures,โ Brosh said. โWe all come together. Itโs a wonderful experience.โ
Abichai Tzur, 24, is a former Orthodox Jew who spent much of his teen years cut off from his family following his decision to leave Orthodoxy. In order to get into the universityโs program in international relations and communication, Tzur not only needed help overcoming gaps in his education but also financial support, mental health support and mentorship. Today, in addition to studying, he works at the Ministry of Social Equality in the LGBTQ division as manager of international relations, leads the Model United Nations program at the university, and speaks to other ex-Orthodox Jews about diversity and inclusion.
โThe reason I advocate for social equality and share my story is that I know what it feels like to have a disadvantage and to need some help to get on your feet,โ Tzur said.
Levine also talks to prospective students about her experience.
โMy message to students is simple: You can do it,โ Levine said. โEven if you donโt have money, even if you donโt think you are a good student, even if you havenโt studied โ you can overcome all those obstacles and succeed.โ
—
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Herzlโs grandparents reburied on Mount Herzl, fulfilling Zionist leaderโs final wish
(JTA) โ JERUSALEM โ When World Zionist Organization officials working with the Israeli Foreign Ministry opened the grave of Theodor Herzlโs grandfather on July 29 in Zemun, Serbia, they found it empty.
Shimon Leib Herzl was not buried beneath his tombstone. So they kept digging to the side of his wife Rivkaโs grave and found his remains there, according to Yizhar Hess, the WZOโs acting chairman, who was present at the exhumation.
On Wednesday afternoon, with Prime Minister Benjamin Netanyahu and President Isaac Herzog in attendance, Herzlโs grandparents were reinterred on Mount Herzl.
โThe long journey of the Herzl family, from foreign soil to the soil of Zion, ends here today on Mount Herzl,โ Netanyahu said. โThe vision has arisen and become reality. Zionism has won.โ
The reburial came 77 years to the Hebrew date after Herzl himself was laid to rest on the Jerusalem hillside that bears his name. The Knesset had voted on Aug. 10, 1949, to bring his remains from Vienna in one of its first acts.
The WZO says the ceremony completes the last unfulfilled clause of Herzlโs 1903 will, which instructed that his body be transferred to the Land of Israel along with the coffins of his father, his sister Pauline and several close relatives.
โHaving a chapter of his will that was not fulfilled is something that needed to be fixed,โ Hess said. He credited the effort to Yaakov Hagoel, the organizationโs chairman, who he said had worked on the exhumation for four years.
The transfer was ready to proceed two years ago, but it didnโt. โWe could have done it after two years, actually,โ Hess said. โBut we could not bring them back, because the hostages were not home yet, and we felt there are more urgent things than to bring Herzlโs grandmother and grandfather to Israel. Now that the hostage affair is done, we felt itโs the right time.โ
In a statement, Hagoel said the WZO was closing a historic circle and reconnecting the Herzl familyโs roots to the land Herzl had devoted his life to. โWhen Zion brings her children home, she also brings home their forebears,โ he said.
Diplomats and officials from across the Zionist institutional world filled the Mount Herzl plaza on Wednesday. Seated near the family plot were Knesset Speaker Amir Ohana, Deputy Supreme Court President Noam Sohlberg, Police Commissioner Danny Levy, the Serbian ambassador to Israel and Sheikh Muwaffaq Tarif, spiritual leader of Israelโs Druze community.
An honor guard carried the two caskets and set them on a pedestal before the crowd. The mood was both somber and defiant, and both Netanyahu and Herzog turned quickly from the burial to the ongoing war.
Herzog used his remarks to argue that the day was about inheritance rather than ceremony.
โDreams are not bequeathed in writing,โ he said. โThey pass at the Shabbat table, they pass in the living room, they pass in the story a grandfather tells his grandson.โ
The Jewish section of the Zemun cemetery is small. The two tombstones โ Rivkaโs, and one bearing her husbandโs name that had not been there originally โ were only 65 feet apart, Hess said. He believes it was toppled at some point and reset carelessly wherever there was room.
Shimon Leib Herzl was born in Zemun in 1805, the son of a rabbi. He served as gabbai in the Sephardic synagogue where Yehuda Alkalai was rabbi.
Decades before the First Zionist Congress in 1897, Alkalai argued that Jews could not wait for the messiah to arrive, that they would have to buy land and petition the Ottoman sultan themselves. Today he is thought of as one of the forerunners of Zionism. Whether his ideas were the impetus for his congregantโs grandson, the eventual founder of the Jewish state, has never been definitively established.
Oded Feuer, who directs the WZOโs Herzl Center at the entrance to the mount, thinks they were.
โHis grandfather was in touch with Rabbi Alkalai, one of the first people to speak about Zionism in the Orthodox world back then, to make Judaism not only a religious thing, but also a national thing,โ Foyer said. โAnd his grandfather was in his synagogue.โ
Hess said Herzl mentioned his grandfather more than once in his diaries and letters. Herzlโs bris was held in Zemun.
Herzog made the same case from the podium, describing Shimon Leib as a man who was not a leader, who addressed no congresses and wrote no books the world read, but the gabbai who opened the synagogue door first and locked it last. โWe know one thing,โ Herzog said. โHe carried those words home with him.โ
The reburial is also an argument about who Herzl was.
The Herzl most people know is the assimilated Viennese journalist who found Jewish nationalism at the trial of Alfred Dreyfus, the French army general falsely convicted of treason in an antisemitic affair at the turn of the 20th century. Hess said that portrait is out of date.
โCalling Herzl an assimilated Jew is a mistake in many ways,โ he said. Herzl was raised in a house where Jewish tradition was, in Hessโs words, alive and well. He was secular, but that was a way of holding the tradition, not leaving it.
He said Herzlโs bar mitzvah is proof. It was held at a synagogue in Budapest that was associated with the Hungarian Neolog movement, which permits music on Shabbat but seats men and women separately.
Hess traced the assimilation charge to the fight between haredi Orthodox Judaism and the Zionist movement in the 19th century, when calling Zionism assimilation was a way to fight it. โThere is more than one political interest in calling Herzl an assimilated Jew,โ he said.
Netanyahu made the argument explicitly, telling the crowd that the monument was not the point. โOur gaze turns to the foundations of the building,โ he said. โJudaism as the basis of Zionism. The Torah and the entire Bible as the bedrock of identity. The chain of generations as an anchor of values and heritage.โ
The Herzl family plot on Mount Herzl has been filling in for 77 years. Theodor Herzl was reinterred there in 1949. His parents and his sister Pauline were brought as well. The bodies of his two eldest children, Pauline and Hans, came from Bordeaux in 2006. The remains of his grandson Stephen Norman, who died by suicide in Washington in 1946, followed in 2007.
One member of the family is still missing. Trude, Herzlโs youngest daughter and Stephen Normanโs mother, died at Theresienstadt in 1943. Her remains were never recovered.
Hess said the circle closes anyway. โOn Mount Herzl there is a plot that will now be complete,โ he said.
The ceremony comes at a moment when Zionism is contested abroad and inside parts of the Jewish diaspora, a frame the WZO has embraced.
โZionism is again being attacked from all sides,โ Foyer said. โAnd the first answer to those attacks is within ourselves. Strengthening our Jewish identity will help us give answers, though not everyone who attacks is willing to get an answer.โ
Foyer added, โYou can look at the Herzl family as the story of a Jewish family in the diaspora in Europe: The old grandfather was Orthodox, somewhere in the Balkans, in Serbia. And then starts the traveling of the Jew, the wandering Jew. His kids moved to central Europe, and they maintained a connection with Judaism, but in a different way, more secular.โ
Asked whether removing Jewish remains from Europe in 2026 says something about the future of Jewish life there, Foyer declined the premise.
โThis is not our goal,โ he said. โThis is not the reason for it.โ Then he added, โMaybe Iโm too optimistic and too naive. Iโm choosing to be.โ
This article originally appeared on JTA.org.
The post Herzlโs grandparents reburied on Mount Herzl, fulfilling Zionist leaderโs final wish appeared first on The Forward.
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Orthodox Jews are scootering to synagogue. Will Shabbat ever be the same?
LOS ANGELES โ For thousands of years, the Jews have walked. Dispatched by God to the promised land of Canaan, Abraham walked. When the Israelites became a nation in the desert, they camped, kvetched, warred, and worshiped, but mostly walked. And on Shabbat โย when the Torah forbids riding horses, carriages, trains or cars โ observant Jews have traditionally walked.
But when Ilana Jurkowitz and her two kids went to prayer services one recent Saturday morning, they did not walk. Nor, as Shabbat-observant Jews, did they drive. Instead, the trio made the mile-and-a-half trek to their Beverly Hills synagogue using a decidedly non-Biblical form of transportation: scooters.
Theyโre not alone. On Shabbat, the two-wheel, non-electric scooters โ the kind you kick off to propel and brake by stepping on the back wheel โ have in recent years become ubiquitous in Orthodox communities from LA to Miami Beach to the Five Towns. Kids and parents ride them to and from shul, tzitzit fringes flying in the wind, then to meals or playdates afterward. On long Saturday afternoons, Jewish teens cruise the streets on scooters like their California ancestors once did in classic cars.
Walking, it seems, has gone out of fashion, supplanted by what was once mainly a childrenโs toy. Sorry, Walter: These Jews do roll on Shabbos.
โWe saw other people scooting and thought, OK, we need to start,โ Jurkowitz said. โIt makes it so much easier.โ
For the Jurkowitz family, scooters cut what would be a 35-minute walk almost in half. Journeys the family wouldnโt dare take on foot โ like the two-plus mile jaunt to Ilanaโs parents โ become manageable. โIt extends the radius of the community,โ she told me. For her kids, the scooters also signified maturity and taste. Seven-year-old Shylee Jurkowitz recounted her graduation from a three-wheel mini-scooter to the two-wheel model; Winston, 10, rocked a Transformers-themed helmet. Ilana, also wearing headgear, carried in a tote bag the straw hat she would wear in shul, and four-inch heels.
In Los Angeles, where electric scooters help residents and tourists alike navigate traffic congestion, the ascendance of kick scooters in Orthodox areas highlights the intersection of religious practice and 21st-century urban geography. As the Shabbat-observant population has surged โ Orthodoxy being the fastest-growing Jewish denomination in the U.S. โ neighborhoods like Pico-Robertson, where the Jurkowitzes live, have stretched the limits of walking distance. Factor in the heat and Shabbat formal attire, and long walks become a brutal proposition.
Thereโs just one catch. For all their analog simplicity โ they contain no motor, battery, chains or gears โ itโs not really clear whether scooters are a kosher Shabbat activity. I grew up in Pico-Robertson in the early aughts, when Razor scooters were a fad; I rode mine so much its orange foam handles turned auburn. But I distinctly remember my Modern Orthodox rabbi advising me that on Shabbat, I should leave my wheels at home โ scootering, he said, was against the spirit of the Jewish day of rest. So what happened with everyone else?
Each Shabbat for the last several months, Iโve been putting that question to friends and strangers scootering on the streets of Pico-Robertson. The people Iโve spoken to โ at least 30, including respondents to a survey I taped up on street corners โ described a trend that speaks to climate and real estate, adolescence and parenting, gender and style, and ultimately the meaning of Shabbat itself.
Eventually I heard enough hype about scooters that I ordered one on Amazon; when the Jurkowitzes went to shul, I was rolling along with them.

Micromobility comes to the shtetl
As the Jurkowitz kids raced ahead, Ilana told me how they wound up living so far from shul.
Before they moved into their current home a little more than a decade ago, she and her husband Nick were living about a half-mile east of their synagogue, Beth Jacob Congregation. But with plans to grow their family, they were lured south by cheaper real estate. The Jurkowitzesโ block today would be considered the outskirts of Pico-Robertson; twenty years ago it might as well have been San Diego.
Initially, they walked, pushing their oldest in a stroller. โAnd then it just, you know, took a lot longer to get there,โ Jurkowitz said. Putting the kids on scooters, she quickly learned, meant they could leave the stroller at home.
Shylee and Winston waited at the end of the block for us to catch up. Thereโd been some skinned knees and bloody elbows over the years, Ilana said, but nothing dramatic. (Other kids I spoke to werenโt so lucky โ one teenager told me heโd broken his arm when his scooter plunged into a crack in the sidewalk and threw him off.)
Greater Los Angeles contains several Orthodox neighborhoods, of which Pico-Robertson is the largest. But since the early 2000s, the majority of them are bound by a single eruv, which is the ritual enclosure that allows observant Jews to bypass the prohibition of carrying objects in public on Shabbat. The ludicrously capacious LA eruv โ bound by the 405, 10 and 101 freeways, it covers an area roughly the size of Washington, D.C. โ allows people to scooter not merely between home and shul, but from one Jewish neighborhood to another.
One man I spoke to planned to scooter four miles that night from Pico-Robertson to his house in Hancock Park, an Orthodox neighborhood colloquially referred to by Picoโs Jews as โthe other side of town.โ Another rode to Pico from Chabad of Mount Olympus โ a distance of more than five miles. The eruv meant these journeys have long been possible on Shabbat. But the scooters are making them almost routine, and in turn, challenging the paradigm of Orthodox community. Having to walk to synagogue on Shabbat has kept Jews living in close proximity for centuries; with a scooter, Orthodox Angelenos really can live anywhere in a 67-square-mile area.

For now, those crosstown treks โ facilitated by dry weather, wide residential streets and the generally flat LA basin โ represent the extreme in trip length. But they underscore the appeal of intra-community scoots like the Jurkowitzesโ. Property values around the neighborhoodโs edges have nearly doubled in the past decade, reflecting the increased demand from Orthodox families priced out of the core. Scooters donโt just help people get to synagogue faster; in some cases โ especially families with kids โ they are the difference between getting there at all or just staying home.
Of course, people do more than pray on Shabbat, and the turn to scooters had as many social motivations as religious ones. For older kids, having a scooter was the first whiff of independence, a status symbol that made you both taller and faster than your peers. And for younger adults, it was an antidote to Saturday doldrums.
Motti Zuker and Joshua Engelson, Orthodox millennials who I met up with one recent Saturday night, use their scooters less to pray than to meet friends and make afternoon plans. โIf I was married and had a family, I wouldnโt,โ Engelson told me. But as an older single, he said, โI need to move around places.โ In other words, heโs shmooze-maxxing.
Though Shabbat-observant themselves, he and Zuker sometimes attend Jewish Friday night functions where most of the other guests drove. Self-conscious of their garishly unsexy devices โ Engelson called it โsocial suicideโ to be caught with one at his age โ the two have turned their foldable off-brand scooters into a kind of ironic shtick.
โMy go-to thing when I introduce myself is Iโll say, โYeah, itโs the vintage model,โโ Zuker said with a grin. Heโd used that line on me a few days earlier, when I flagged him down on my walk home from Friday night dinner.

Pumping the brakes
So many yidden breeze by you on scooters in Pico-Robertson that it can be easy to forget how many people object to them. What reminded me was the experience of riding one myself. After services ended at Beth Jacob, I grabbed my ride from a rack in the alley behind the shul and kicked off toward my usual religious haunts. As I hurtled past my coreligionists on the sidewalk, it seemed they were looking at me with a mix of bemusement and contempt. My โGood Shabbosโ greetings went ignored.
There is nothing in the Torah that overtly forbids riding a scooter on Shabbat. Instead, scooters fall into the gray area of Shabbat prohibition known as uvda dโchol, or โweekday activity.โ Uvda dโchol encompasses activities not explicitly prohibited on Shabbat but which are discouraged โ as my rabbi did 25 years ago โ because they undercut the notion of the Jewish day of rest. The Talmud specifies modes of transportation as an example: The way one gets around on Shabbat, it instructs, should not be the same as how one travels during the week. (The Shulchan Aruch, a 16th-century legal compendium, forbids running on this basis.)
A scan of Orthodox commentary in the last five years seems to reflect consensus that scootering on Shabbat is improper for this reason. An article on the website of the Orthodox Union, the organization to which most Modern Orthodox synagogues belong, and various lectures about scooters on Orthodox learning library YUTorah, declare scootering uvda dโchol.
But uvda dโchol is an evolving designation, determined not by mere rabbinic mandate but also by community habit. And something unusual occurs in the sources discussing scooters: The rabbis tend to concede itโs happening anyway. Rabbi Aryeh Lebowitz, a rosh yeshiva (senior rabbinic scholar) at Yeshiva University who leads a synagogue in Long Island, said in a lecture last year that he once forbade his son from scootering places on Shabbat, a stringency not abided by the boyโs friends.
โBut then the yeshivish community moved in, and theyโre all on scooters,โ said Lebowitz, referring to a more strictly religious crowd. โThe adults are on scooters. So now, people in my shul say, โHow do I tell my kids not to?โโ
According to at least one halachic authority, however, kids are in the clear. Rabbi Yosef Zvi Rimon, an influential Orthodox legal scholar based in Israel, permits children scootering on Shabbat because it is a leisure activity, rather than a form of transportation. And he says that in communities where families live far from their synagogue, adults, too, should not be prohibited from scootering to get there โ just as the Shulchan Aruch grants an exception for adults to run to shul, because it facilitates the mitzvah of prayer.
In any event, most riders I spoke to werenโt considering it a gray area at all. To Ilana Jurkowitz, scootering wasnโt a thing she did during the week โ so how could it be considered a weekday activity? The upsides, on the other hand, were obvious: They made shul more accessible to the whole family, deepened friendships, and enabled her kids to spend more time with their grandparents.

She had not seen a need to consult her rabbi, she said, because so many other families at her shul were doing it first.
โIโve just looked at the community and seen it as an adopted mode of transportation, and so kind of went with that,โ Jurkowitz said. โI guess I felt like if there was an issue with scooting on Shabbat, knowing that so many do it, that the rabbis would address it.โ
At least one Pico-Robertson rabbi had tried to ban scooters from his shul. In an interview, he compared their appeal to that of cars in the Conservative movement, which in 1950 permitted driving on Shabbat only for the purpose of getting to services. โUltimately, it was exactly this โ that, โWell, people are living far away, so they have to come on Shabbos,โโ said the rabbi, who asked to remain anonymous. โThen people kept going further away, and then the whole community, the sense of community faded.โ
Others I spoke to shared his sentiment, but few were willing to say so publicly; two local pulpit rabbis I reached out to for this piece declined to speak at all about the topic.
The rabbi who banned the devices empathized with those colleagues. A rabbiโs imperative, he noted, is to set rules his congregation can follow. Taking a position against an activity that is already accepted community practice may only serve to undercut their authority on everything else.
โThe reality of the situation regarding scooters,โ he said, โis that itโs not where they want to make their battles.โ
Day of leisure or day of rest?
Thereโs an adage in the Talmud that a man is blessed for every step he takes to reach his synagogue โ the longer the walk, the greater the reward. But the heavenly incentives, it turned out, shrank in the glare of Los Angeles sun.
Scooter riders cited fatigue, the heat and time commitment as the main reasons they didnโt want to walk. The first two factors went together; Los Angeles now experiences roughly nine to ten more days per year when temperatures hit 90ยฐF or higher compared to two decades ago. In the parts of Pico-Robertson where the Orthodox community has expanded more recently, shade is in short supply.
But peopleโs resentment of time wasted on foot may say as much about modern social anxieties as it does about the built environment. Whether shul-hopping singles or families of five, people wanted to squeeze more out of the day of rest.

When I was flitting around town on my blue Razor, my Shabbat itinerary became more ambitious. I timed myself riding from Beth Jacob to another synagogue, then headed to lunch on the eastern edge of Pico-Robertson. From there I swung over to my folksโ for dessert, then kick-pushed another 1.4 miles back southeast to my apartment. By nightfall, and without ever leaving Pico-Robertson, I had scootered just under seven miles. I am confident I have never walked that much on one Shabbat; realizing that, I wondered whether that was a sign I had altered something essential about it.
Wisely, I did not reach out to my childhood rabbi until after I completed my experiment; Rabbi Yosef Kanefsky, who today holds the same position as senior rabbi of Bโnai David-Judea, had not changed his stance on scooters since I first sought his counsel some 25 years ago. โIโm glad that Iโm consistent,โ he said when I shared the memory.
Kanefsky, who recently relayed Rimonโs teachings to congregants, said that enabling more children and parents to get to shul was an important consideration in permitting scooters. But he still wasnโt entirely comfortable with the activity more broadly. He recalled the instruction Moses gives the Israelites not to collect manna on Shabbat. โShvu ish tachtav,โ Moses tells them: Stay put.
โFilling our day with busyness, thatโs what the other six days are for,โ Kanefsky said in an interview. โWe fill our schedule with busyness, and Shabbat is intended to be a day of non-busyness. โI got places to go. I got things to do. I canโt stay here too longโ โ thatโs really what weโre supposed to take a break from.โ
Perhaps the best case to be made against scootering, then, is not that it feels like a weekday activity; itโs that walking โ even or especially a distance youโd rather drive โ feels like a Shabbat activity.
But the debate around scooters isnโt just about scooters. The deeper matter, Kanefsky said, is that as technology has become more advanced, more and more things we would intuitively consider Shabbat-violating actually fall into uvda dโchol rather than clear Biblical prohibitions. Lighting a candle on Shabbat is Biblically prohibited, but turning on an LED light? Thatโs probably uvda dโchol. Same goes for a smartphone, getting in a short-distance Waymo or talking to Alexa.
This is not to say that permitting scooters on Shabbat means allowing Snapchat, too. But scooters do expose an unavoidable fact about Shabbat in the 21st century and beyond: It will ultimately reflect how communities define uvda dโchol for themselves.

โWe need this category, desperately,โ Kanefsky said. โIf we have the opportunity to be a little more conservative with this category โ literally to conserve it โ I think thatโs in our interest. Because โ well, just imagine a Shabbat in which everyoneโs phone is on, everyoneโs computer is on, and everyoneโs taking their EV to shul. Thatโs the future if uvda dโchol disappears as a category altogether.โ
Until then, the scooters roll on. The last person I interviewed for this story was the kid who broke his arm โ 14-year-old Natan Wintner, a rising high school freshman. Wintner rounds up what he called โa little Jewish scooter gangโ most Shabbat afternoons โ five to ten guys bouncing from house to house to pass the time. Girls did this too in their own groups, Wintner said; for him it was โhaving our bro time.โ
Wintnerโs dad grew up on the other side of town, back when scootering on Shabbat was a clear no-go. But in a sign of the changing times, Natan got his first scooter when he was 5 and โ save for the broken arm a few years ago โ has been riding it ever since.
He expects to grow out of the Razor someday. โI do view it as somewhat childish,โ he said. But when he sees parents scootering with their kids, he begins to imagine an older version of himself grabbing the handlebars again.
โI think I speak for most kids when I say that walking isnโt really fun,โ he said. โJust being able to push yourself off a scooter and give yourself a little less to do, it really makes a big difference for kids. And itโs just more fun, you know? You get to gain speed.โ
The post Orthodox Jews are scootering to synagogue. Will Shabbat ever be the same? appeared first on The Forward.
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Why did Moses command Jews to choose between a blessing and a curse?
ืืื ืคึผืจืฉืช ืจืื ืจืืคึฟื ืืฉื ืจืืื ื ืืึธืก ืืึดืืืฉืข ืคึฟืึธืืง ืฆื ืืขื ืื ืืจืื ืืื ืื ืงืืื, ืืืึธืก ืืขืจ ืืึทืฉืขืคึฟืขืจ ืืื ืคึฟืึทืจื ืืงืืื ืืฒึทื ืึธืืขืจ, ืืืืื, ืคึฟืึทืจื ืขืืึฟืจ ืืฒึทื ืืืืฃ ืืฒึทื ืข ืืืฆืืืช. โืจืื, ืึธื ืืื ื ืืชื ืืคึฟื ืืื ืืืื ืืจืื ืืงืืืโ โ ืืขื, ืืื ืืื ืืฒึทื ืืฒึทื ื ืึท ืืจืื ืืื ืึท ืงืืื.
ืืื ืื ืคึฟืึธืจืืงืข ืคึผืจืฉืืืช ืืึธืื ืืืจ ืฉืืื ืืขืจืืึธื ื, ืึทื ืืขืจ ืืืืฉ โืืึฟืจืืโ ืคึฟืึธืงืืกืืจื ืืืืฃ ืืืจืขืงืืข ืืึทืฆืึดืื ืืขื ืฆืืืืฉื ืืขื ืืขื ืืฉ ืืื ืืขื ืืึทืฉืขืคึฟืขืจ. ืืขืจ ืจืืื ืึพืฉืึพืขืืื ืืึธื ืึธื ืืขื ืืืขื ืืฉื ืจืืื ืืก ืืืขืจืืขืจ ืืื ืึทื ืืื ืืขืืจืึทืื ืืืง ืคึฟืื ืืฒึทื ืชึผืืจื, ืืืฒึทื ืืฉื ืืึธื ืืขืจืืจืืืื ืื ืืืืืข ืืืจืื ืคึฟืื ืึท ืืขืืืขืื ืืขื ืืฉ; ืื ืืืืืืงืข ืฉืืื ื ืึทืืืื ืืึธื ืืขืจืขืื ืืืจื ืืฒึทื ืืืื.
ืืืื ืึทืืื, ืงืึธื ืืขื ืคึฟืึทืจืฉืืืื, ืึทื ืคึฟืื ืืฉื ืจืืื ืืก ืืขืจืืืืืขื ืขืจ ืคึผืขืจืกืคึผืขืงืืืื ืืึธื ืขืจ ืคึผืขืจืืขื ืืขื ืืขืืขื ืื ืืจืืืช, ืืืึธืก ืงืืืขื ืืื ืึท ืจืขืืืืืึทื ืคึฟืื ืขื ืืงืืื ืืฒึทื ืื ืืืฆืืืช. ืืื ืืื ืืืขืจ ืคึผืจืฉื ืืืืขื ืขื ืืืจ ืึธืืขืจ, ืึทื ืืฉื ืืึธื ืึธื ืืขืืึธืื ืื ืืึดืื ืืืจืืฆืืคึฟืืจื ืึท ืงืึธืงืจืขืื ืจืืืืึทื ืืขืชื ืึทืจืฒึทื ืงืืืขื ืืื ืืจืฅึพืืฉืืจืื, ืึผืื ืืขืืขืจ ืืึธื ืืฉืืื ืืฒึทื ืื ืืึธืืืงืข ืงืึธื ืฆืขืคึผืฆืืข ืืื ืืฒึทื ืข ืืืืืขื ืข ืืืืื. ืืื ืื ืชึผืืจื ืืขืจืงืืขืจื ืฉืคึผืขืืขืจ, ืืึธืื ืืขืงืก ืืึดืืืฉืข ืฉืึฟืืื ืืขืืึทืจืคึฟื ืืึธืื ืึท ืืึทื ืฆืข ืจืื ืืจืืืช ืืืืคึฟื ืืึทืจื ืืจืืืื, ืืื ืื ืึทื ืืขืจืข ืืขืงืก ืฉืึฟืืื ืืึธืื ืืขืฉืึธืืื ืื ืจืฉืขืื ืืืืคึฟื ืืฉืื ืืชืืืงื ืืึทืจื ืขืืึฟื, ืึผืื ืืืืฃ ืึท ืืฉืืืืชืืืงื ืืืคึฟื ืฆื ืฉืืืืขืจื ืืขื ืืืืืง ืฆืืืืฉื ืฉืืืจึพืืืฆืืืช ืืื ืืขืจ ืฉืืจืึธืฃ ืคึฟืึทืจ ืขืึฟืืจืืช.
ืื ืืกืืืืฉืข ืืคึฟืจืฉืื ืึทืกืึธืฆืึดืึดืจื ืืขื ื ืึธืืขื ืคึฟืื ืืื ืืืขืจ ืกืืจื ืืื ืื ื ืืกืื ืคึฟืื ืืชึผืึพืชึผืืจื. ืื ืชึผืืจื ืืึทืืึธื ื, ืึทื ืืืขื ืืขืจ ืืืืืขืจืฉืืขืจ ืืึธื ืืขืืขืื ืื ืชึผืืจื ืืืืคึฟื ืืึทืจื ืกืื ื, ืืึธืื ืึทืืข ืืึดืื ืืขืืขื ืืึธืก ืงืื ืคึฟืื ืขื ืืึทืฉืขืคึฟืขืจ; ืื ืืืดื ืืขืจืงืืขืจื, ืึทื ืืขื ืืืืืขืจืฉืื ืก ืืืขืจืืขืจ ืืึธืื ืืื ืืื ืืืืขืจ ืฉืืื ืคึฟืึทืจืืืึทื ืืื ืืื ืืืืืืขืก.
ืืจืึฟ ืึทืจืื ืงืึทืคึผืืึทื, ืืขืจ ืืึทืงืึทื ืืขืจ ืืืืกื ืฉืึทืคึฟืืืขืึพืึธืจืืขื ืืืจืืขืจ ืคึผืึธืคึผืืืึทืจืืืึทืืึธืจ ืคึฟืื ืงืืื ืืื ืืกืืืืช, ืืึธื ืืื ืืฒึทื ืข ืืืขืจืง ืืกืืืจ ืืขืืืขื, ืึทื ืืืื ืืขืจ ืืึธืืขืจื ืขืจ ืคึผืกืืืึธืืึธืืืข ืืขื ืขื ืื ืืึธืืืงืข ืืึฟืจืึพืืืดื ืืึทื ืฅ ืคึฟืึทืจืฉืืขื ืืืขื. ืืื ืืื ืืืขืจ ืืื ืืึทืืึทื ืืื ืื ืืื ืคึฟืึธืจืืึทืฆืืข ืคึฟืื ืื ืืืืขืจื ืืื ืืืืื ืืืืฃ ืืึทืืื ืืขืจืข ืืืคึฟื ืื, ืืื ืืขืจ ืคึผืจืึธืฆืขืก ืืขืฆื ืืขืจ ืืขืืืขืจ. ืืื ืืืืกืขืจืึธืจืื ืืืขืืข ืกืืืืึทืฆืืขืก โ ืืื ืื ืืชึผืึพืชึผืืจื ืืื ืืืืขืจ ืึท ืืืืขืจ ืืฒึทืฉืคึผืื ืืขืจืคึฟืื โ ืงืึธื ืขื ืืื ืืืขืจืข ืืืฉืื ืืื ืฆืื ืืืคึฟืฉืืขืืฆื. ืืืฉื, ืืืขื ืืืจ ืืขืขื ืึท ืืืื ืืื ืขืฆืขืืขืจ ืคึผืจืึผืืื ืืื ืื ืืืืคึฟืฆืึผืืืขืงื, ืืืขืจื ืื ืืืขืจืืขืจ ืคึฟืื ืขื ืืจืืืกื ืืืงื ืืขื ืืฉ ืฆืืืึธื ืคึฟืึทืจืืืึทื ืืื ืืื ืืืืืืืงืข ืืืืืืขืืข ืคึฟืืืืจื. ืืื ืืขืจ ืืฒึทื ืืืงืขืจ ืคึผืกืืืึธืืึธืืืข ืืืขืจื ืึทืืึท ืคึฟืขื ืึธืืขื ืึธื ืืขืจืืคึฟื โืกืื ืขืกืืขืืืขโ.
ืื ืชึผืืจื ืืืฒึทืื ืึธืืขืจ ืึทืงืืืขื ืืื ืืขืื ืืืจ. ืืื ืืืจ ืืขื ืขื ืืืฒึทื ืคึฟืื ืืฉื ืจืืื ืืก ืืขืจืืืืืขื ืขืจ ืืืจืื ืคึฟืื ืืึฟืงืืช ืืื ืคึฟืื ืขื ืืืกืืืฉื ืฉืืืึพืฆืืฉืืึทื ื ืืขืช ืืขืจ ืืชึผืึพืชึผืืจื, ืืึธืื ืืื ืื ืืฉื ืจืืื ื ืงืืึธืจ, ืึทื ืืื ืึท ืืขืืืืกืขืจ ืืึธืก ืงืึธื ืขื ืืืจ ืึทืืข ืืขื ืื ืคึผืืจืืช ืคึฟืื ืืื ืืืขืจ ืขืึฟืืืชึพืืฉื ืืื ืืขืจ ืืืขืื. ืื ืืฒึทืกืืืงืข ืืขืจืคึฟืึทืจืื ื ืืฒึทื ืืึทืจื ืกืื ื ืืืฒึทืื ืืฒึทื ืืขืงืจืืฆื ืืื ืืื ืืืขืจืข ื ืฉืืืช, ืืื ืืืจ ืืขื ืขื ืืึทืงืข ืืกืืื ืฆื ืืขื ืืื ืืื ืืืขืจืข ืืืืื ืืขื ืืึทืฉืขืคึฟืขืจืก ืฉืคึฟืข ืคึฟืึทืจื ืืงืืื ืืฒึทื ืื ืืืฆืืืช.
ืืื ืื ืคึฟืจืึดืขืจืืืงืข ืฆืืืื ืกืืจืืช ืืึธืื ืืืจ ืืขืืืืขื ื ืื ืืืขืจืืขืจ ืคึฟืื ืืขืจ ืืืืืืืงืกืืขืจ ืืึดืืืฉืขืจ ืชึผืคึฟืืื: ืงืจืืืชึพืฉืืข. ืฆืืืื ืืึธื ืึท ืืึธื, ืืืื ืืืจ ืืื ืืขืจืืึธื ืขื, ืึทื ืึทืืฅ ืืื ืืขืจ ืืืขืื ืืื ืึท ืืขืืืขืืข ืึทื ืืคึผืืขืงืื ื. ืืขืจ ืืืช โืโ ืืื ืขื ืืืึธืจื โืืืโ ืืื ืืจืื ืืืืืืจืื, ืึทื ืืขืจ ืจืืื ืึพืฉืึพืขืืื ืืื ืืืื ืขืจ ืืืืฃ ืื ืืืื ืืืืืขื ืืื ืืืืฃ ืืขืจ ืขืจื, ืืื ืืขืจ ืืืช โืโ ืืขืจืืึธื ื ืืื ืื, ืึทื ืืื ืึทืืข ืคึฟืืจ ืจืืืืื ืืขื ืึทืจืื ืืื ืื ืืื ืืื ืึทืืข ืคึฟืืจ ืขืืขืืขื ืื ืคึฟืื ืืขืจ ื ืึทืืืจ ืืขืจืฉืคึผืืจื ืืื ืืขืจ ืืขืืืขืืขืจ ืึผืื. ืืื ืจืื ืืืึพืืฆืืง ืืึทืจืืืืฉืขืืืขืจ, ืืขืจ ืืึทืจืืืืขืจ ืืกืืืืฉืขืจ ืฆืืืง, ืืื ืื ืืื ืืฒึทื ื ืืืื โืืืืขืืขโ, ืืขืคึฟืื ืขื ืืืจ ืืืืขืจืึทื ืืขื ืืืืืขืจืฉืื ืืื ืคึฟืึธืจื ืืืฒึทืื ืขืจ ืคึฟืื ืืื ืื ืืึทืืึทืืื. ืืื ืืขืจ ืืขืึพืฉืึพืืืึฟ ืืึธื ืืื ืืืืกืืขืืจืืงื, ืืืขื ืึท ืืืึทื ืคึฟืึทืื ืึทืจืึธืคึผ ืคึฟืื ืึท ืืืื, ืืื ืขืก ืึท ืืืื ืคึฟืื ืขื ืืขืืืขืื ืืึทืฉืึทืฃึพืคึผืืึทื.
ืืืื ืืข ืืจืึทืื ืืื ืึทืจืฒึทื, ืืขืขื ืืืจ ืืขืื ืืึธื ืืื ืืื ืืืขืจืข ืืืืื ืืึทื ืฅ ืงืึธื ืงืจืขืืข ืืจืืืช ืืื ืงืืืืช ืืืืฃ ืึท ืืึทื ืฅ ืคึผืฉืืื ืืืคึฟื, ืึธื ืงืืื ืืืืืข ืขืึฟืืืืช ืืื ืืขืืืืึทืฆืืขืก. ืึทืืจืื, ืฆืื ืืึทืืืืขืจื, ืืขื ืขื ืื ืืขื ืืฉื ืึธืคึฟืืืึธื ืึทืืืื ืฉืืืืืง ืืื ืืขื, ืืืึธืก ืืขื ืืืืืขืจืฉืื ืก ืืฉืืื ืืืฒึทืื ืคึฟืื ืืื ืื ืืึทืืึทืืื. ืืืขื ืืื ืื ื ืฒึทืขืก ืืขืจืฆืืืื ืืขื ืฉืจืขืงืืขืืข ืืืืขืืช ืืืขืื ืืืืืืช ืืื ืึทื ืืขืจืข ืฆืจืืช, ืืึทืจืคึฟื ืืืจ ืืขืืขื ืงืขื, ืึทื ืื ืืืขืื ื ืืืืืงื ืืื ืืื ืึท ืชึผืืงืื. ืืืึธืก ืืขืจ ืืืจ ืืึธืจืื ืืื ืืืขืื ืื ืืืฆืืืช ืืื ืึธืืึพืืืึฟืจื, ืืื ืืืขืจืข ืขืืืฉืข ืคึฟืืืืื ืืืื ืึทื ืืขืจืข ืืขื ืืฉื, ืึทืืฅ ืงืืึธืจืขืจ ืืขืขื ืืืจ ืืื ืืื ืืืขืจืข ืืืืื, ืืื ืื ืืืขืื ืืืขืจื ืึท ืืขืกืขืจ ืืขืืขื ืืฉื ืึธืจื.
ืืขืจ ืืจืืืกืขืจ ืืงืืื ืืื ืืขืึพืืืกืจ ืืืขืืจ ืึทืืึผืจื ืืึทืืขืจืงื ืืื ืืขืจ ืืงืืื ืฆื ืืฒึทื โืกืคึฟืจึพืืจืืืโ, ืึทื ืืขืจ ืืึทืงืึทื ืืขืจ ืกืคึฟืจืืืฉืขืจ ืฆืืืง ืจืื ืืืกืฃ ืกืจืืืกื ืืึธื ืืืื ืืขืืืขื ืฆื ืืขืจืืจืืืื ืึท ืืืืืข ืืืจืื ืคึฟืื ืจืืึพืืงืืืฉ, ืืืฒึทื ืขืจ ืคึฟืืขืื ืึทืจืืืืืืคึฟื ืืื ืฆืคึฟืช, ืึผืื ืฉืืื ืฆื ืืึทืื ืึทืคึฟืืื ืฆืืืืฉื ืฆืืคึฟืขืืืงืข ืฆืขืงืจืืืืข ืึทืจืึทืืืฉืข ืคึผืึธืจืคึฟืขืืงืขืจ. ืืื ืืืขืจ ืืึทืืืืืืงืื ื ืืื ืขื ืืืขืืึพืชึผืืงืื, ืืึทืืึพืืืืงื ืืื ืืื ืืืขืจืข ืืืืืขื ืข ืงืืืืืช, ืืจืขื ืื ืืึทื ืฅ ืคึผืจืึทืงืืืฉืข ืจืขืืืืืึทืื ืกืฒึท ืืื ืืขืจ ืึทืจืืืืงืขืจ ืกืึฟืืึฟื, ืกืฒึท ืืื ืืื ืืืขืจืข ื ืฉืืืช.
ืคึฟืื ืืขืจ ืฆืืืืืืขืจ ืืฒึทื, ืึผืึพืืื ืขืจืืขืฅ ืืื ืืขืจ ืืืขืื ืืขืจืฉื ืฉืืื ืื ืืื ืืืืืืฉืจ, ืืืฒึทืื ืืืจ ืืื ืืืืช, ืคึฟืึทืจืืื ืงืขื ืืื ืกืืืจืึพืึทืืจื. ืึทืืจืื, ืืืขื ืึท ืืึดืืืฉืข ืงืืืื ืืึธืจืื ืืื ืืืืื ืืืขืื ืืืจืข ืืื ืขืจืืขืืข ืขื ืื ืื, ืืืขืจื ืื ืึธืคึฟื ืืึทืืืึทืงืกื ืืื ืึท ืืึทื ืฅ ืคึผืขืงื ืงืืืืช ืืื ืฆืจืืช. ืืื ืึท ืกืึฟืืึฟื, ืืืึผ ืืข ืืื ืืื ืึธืคึผ ืืืืฃ ืึผืืขืจืืื ืืืคึฟื ืื ืคึฟืื ืืขืจ โืคึฟืึทืจืฉืึธืืืขื ืขืจโ ืืจืืืกื ืืืงืขืจ ืืืขืื, ืงืจืืื ืืจืื ื ืึทืจืฒึทื ืืื ืืจืืืขืก, ืงืจืืืขืจืฒึทืขื ืืื ืึทื ืืขืจืข ืคึผืจืึธืืืขืืขื; ืฆืืืื ืึทืืึท ืืึทืฆืึดืื ื, ื ืขืืขื, ืงืึธื ืืขื ืึทืืืื ืคึฟืึทืจืฉืึธืืื ืืืขืจื. ืืืื ืืข ืืจืึทืื ืืื ืึทืจืฒึทื, ืงืึธื ืขื ืืืจ ืืึทื ืฅ ืงืืึธืจ ืืขืจืืขื, ืึทื ืื ืืืขืื ื ืืืืืงื ืืื ืืื ืืื ืืืขืจ ืืืึธืืึทืืขืจ ืขืึฟืืืชึพืืชึผืืงืื ืื; ืื ืืขืืขืจืืืงืข ืืื ืงืจืืืข ืืึทืฆืึดืื ื ืฆื ืื ืืืฆืืืช ืืื ืึธืืึพืืืึฟืจื ืืขื ืขื ืึท ืงืืืึทื ืคึฟืื ืืคึฟืืจืืฉืข ืงืืืืช.
ืขืก ืืึทืงืืื ืืื, ืึทื ืืืึธืก ืฉืืื ืื ืฆืืืืฉืึพืืขื ืืฉืืขืืข ืืืฆืืืช, ืืื ืืึทื ืฅ ืืจืื ื ืฆื ืืขืจืืขื ืื ืืจืืืช ืืื ืงืืืืช, ืืืึธืก ืกืณืฉืืขืงื ืืื ืืื. ืื ืชึผืืจื ืืึทืืึธื ื ืืื ืืื ืืืขืจ ืคึผืจืฉื, ืึทื ืืขืจ ืืืืืขืจืฉืืขืจ ืืึธื ืคึฟืึทืจืืจืืื ืื ืึผื ืขื ืื ืืื ืืขืืขืื ืืืืขืจ ืืึทื ื ืฆื ืืึดืื ื ืืฉื ืฆืืืื ืื ืืึดืืืฉืข ืืืืชืื, ื ืึธืจ ืฆืืืื ืื ืจืืฉืขืืชืืืงืข ืืขืฉืืื ืคึฟืื ืื ืึทืืึธืืืงืข ืึผื ืขื ืืฉืข ืคึฟืขืืงืขืจ, ืืืขืืืข ืืึธืื ืืืืฃ ืขืงืกืืจืขื ืึทืืืจืืืชืืืงืข ืืืคึฟื ืื ืฆืขืืจืึธืื ืื ืขืืืฉืข ืืกืืืืช ืคึฟืื ืืขื ืืฉืืขืืงืืื.
ืคึฟืื ืืขืจ ืฆืืืืืืขืจ ืืฒึทื, ืืื ืืึทื ืฅ ืืจืื ื ืฆื ืืขืจืฉืคึผืืจื ืื ืืจืื ืืื ืึท ืืืื, ืืืึผ ืขืก ืืขืจืฉื ืฉืืืึพืืืช ืืื ืคึฟืจืืืืขืืข ืืึทืฆืึดืื ืืขื ืืื ืื ืฉืื ืื. ืืื ืึท ืฉืื, ืืืึผ ืึทืืข ืืชืคึผืืืื ืืขื ืขื ืืฉืืื ืืืื ืขืจ ืืืื ืฆืืืืืื ืืื ืืึธืื ืืจืึพืืจืฅ ืคึฟืึทืจ ืืขืจ ืึทืจืืืืงืขืจ ืืืขืื ืจืื ืืืื ืึท ืืขืืื ืืข ืืื ืืขืืขื ืืฉืืข ืึทืืืึธืกืคึฟืขืจ.
ืจืื ืคึผืื ืืกึพืืืืื ืืึธืจืึธืืืืฅ ืืขืจืงืืขืจื ืืื ืืฒึทื โืกืคึฟืจ ืืืจืืชโ, ืืืืคึฟื ืกืื ืคึฟืื ืจืื ืืืื ืืืืืึทื ืืื ืึทื ืืขืจืข ืงืืึทืกืืฉืข ืงืืืึพืงืืืึทืื, ืึทื ืืื ืึท ืืจืืืขืจืืขืืขืจ ืืื ืคึฟืจืฒึทื ืืืขืืขืจ ืืขืืขืืฉืึทืคึฟื ืงืึธื ืขื ืึทืคึฟืืื ืืืจืืฉื ืืืืขืืข ืืขื ืืฉื ืืขืจืืจืืืื ืืขื ืจืืึพืืงืืืฉ. ืืืื ืืืจ ืืขื ืขื ืืงืืื ืืื ืืขืืขืจืืง ืื ืืืฆืืืช ืืื ืึธืืึพืืืึฟืจื, ืงืขื ืขื ืืืจ ืืืื ืืขืจืืขื ืื ืืจืื, ืืืึธืก ืฉืืขืงื ืืื ืื ืืืฆืืืช ืืื ืึธืืึพืืืงืื, ืจืืืึพืืฒึทืกืืืงืข ืืึทืฆืึดืื ืึพืขื ืื ืื ืฆืืืืฉื ืืขื ืืขื ืืฉ ืืื ืืขื ืืืืืขืจืฉืื. ืึผืื ืฆืืฆืืงืืืขื ืืืืฃ ืืืืคึฟื ืืข ืงืขื ืฆื ืืขืจ ืฉืืื ืึพืึทื ืืคึผืืขืงืื ื ืืื ืืืืกืฆืืืฒึทืื ืื ืืขืจืืึธื ืืข ืงืืืืึพืคึผืจืึธืืืขืืขื, ืืืื ืืืจ ืืื ืงืืืึพืึผื ืคึฟืึธืงืืกืืจื ืืืืคึฟื ืกืึธืฆืืึทืื ืึทืกืคึผืขืงื ืคึฟืื ืืขืจ ืชึผืืจื, ืืืึธืก ืืขืจืืขืืืขืื ืฆื ืืขื ืืืจืขืงืืข ืคึผืึธืืืืืืืข ืจืขืืืืืึทืื ืคึฟืื ืืื ืืืขืจ ืขืึฟืืืชึพืืฉื.
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