The Story Of Passover (Told Only In Emojis)

by | Mar 19, 2018 | Entertainment, Hillel Ontario, Jewish Holiday | 0 comments

 

โ˜ฅโ›ฐ๏ธ๐Ÿœ๏ธ๐ŸŒด๐ŸŒŠ๐ŸŒด๐Ÿœ๏ธโ›ฐ๏ธโ˜ฅ
โœก๏ธ
๐Ÿ‘‘โ˜ฅ๐Ÿ˜ƒ
โœก๏ธโœก๏ธ
๐Ÿ‘‘โ˜ฅ๐Ÿ˜Ÿ
โœก๏ธโœก๏ธโœก๏ธโœก๏ธ
๐Ÿ‘‘โ˜ฅ๐Ÿ˜ฌ
โœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธ
๐Ÿ‘‘โ˜ฅ๐Ÿ˜ 
โœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธ
๐Ÿ‘‘โ˜ฅ๐Ÿ˜ก
๐Ÿ‘‘โ˜ฅ๐Ÿ’ฌโ˜ฅ๐Ÿ‘ฎโœก๏ธโ™‚๐Ÿ‘ถ๐ŸŒŠ๐Ÿ’€๐Ÿ‘ผ
โ˜ฅ๐Ÿ‘ฉ๐Ÿ‘ฉ๐Ÿ’พโœก๏ธโ™‚๐Ÿ‘ถ๐Ÿ‘ถ๐Ÿ‘ถ
๐Ÿ‘‘โ˜ฅโ“๐Ÿคท๐Ÿคท
โœก๏ธ๐Ÿšถ๐Ÿšถโ€๐Ÿšถ๐Ÿ”’๐Ÿ‘ทโš’๏ธ๐Ÿ”จ๐Ÿ”ง๐Ÿ”ฆ๐Ÿ”ฉ๐Ÿ“๐Ÿ“๐Ÿ™๐Ÿ™โ–ฒฮ”โ–ฒฮ”โ–ฒฮ”๐Ÿ’ฆ๐Ÿ’ฆ
โœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธโœก๏ธ

 

โœก๏ธ๐Ÿ‘จ๐Ÿ‘ซ๐Ÿ‘ช๐Ÿคฐ๐Ÿ‘ถ๐Ÿ€๐ŸŒŠ
โ˜ฅ๐Ÿ‘ธ๐Ÿ‘€๐Ÿ‘ถ
โ˜ฅ๐Ÿ‘ธ๐Ÿ’ฌโœก๏ธ๐Ÿ‘ฉ๐Ÿผ๊žŠ๐Ÿ’ฐ๐Ÿ‘
๐Ÿ‘ถ๐Ÿ ž๐Ÿ‘จ๐Ÿ ž๐Ÿ•ด
๐Ÿ•ด๐Ÿ‘€โ˜ฅ๐Ÿ‘ฎ๐Ÿ๐Ÿ’ฅโœก๏ธ๐Ÿ‘ด
๐Ÿ•ด๐Ÿ’ข๐Ÿ˜ ๐Ÿ‘Š๐Ÿ’ฅโ˜ฅ๐Ÿ‘ฎ๐Ÿ’€
๐Ÿ•ด๐Ÿ‘€โœก๏ธ๐Ÿ˜ก๐Ÿ˜ก๐Ÿ‘Š๐Ÿ‘Š๐Ÿ’ฅ
๐Ÿ•ด๐Ÿ’ฌโœ‹
โœก๏ธ๐Ÿ˜ก๐Ÿ’ฌ๐Ÿ•ด๐Ÿ‘‘โ“
๐Ÿ•ด๐Ÿ˜ฌ๐Ÿƒ๐Ÿ’จ๐Ÿœ๏ธ

 

๐Ÿœ๏ธ๐Ÿ‘ฉ๐Ÿ‘ฉ๐Ÿ‘ฉ๐Ÿ‘ฉ๐Ÿ‘ฉ๐Ÿ‘ฉ๐Ÿ‘ฉ๐Ÿšฐ
๐Ÿ‘น๐Ÿ‘บ๐Ÿ™๐Ÿ™๐Ÿ™๐Ÿ™๐Ÿ™๐Ÿ™๐Ÿ™
๐Ÿ•ด๐Ÿ’ข๐Ÿ˜ ๐Ÿ‘Š๐Ÿ’ฅ๐Ÿ‘น๐Ÿ‘บ๐Ÿƒ๐Ÿ˜ƒ๐Ÿ™‹๐Ÿ™†๐Ÿ™‹๐Ÿ™†๐Ÿ™‹๐Ÿ™†๐Ÿ™‹
๐Ÿ•ด๐Ÿ‘ฐ๐Ÿ ž๐Ÿคฐ๐Ÿ‘ถ๐Ÿ‘ช
โ›ฐ๏ธ๐ŸŒด๐Ÿœ๏ธ๐Ÿ‘๐Ÿ‘๐Ÿ๐Ÿ‘๐Ÿ•ด๐Ÿ‘๐Ÿ๐Ÿ‘๐Ÿ‘๐ŸŽช๐Ÿœ๏ธ๐ŸŒด๐Ÿ—ป
๐Ÿ•ด๐Ÿ‘€๐Ÿ‘๐ŸŒณ๐Ÿ”ฅ
๐ŸŒณ๐Ÿ”ฅ๐Ÿšซ๐Ÿด
๐Ÿ•ด๐Ÿ™‡
๐ŸŒณ๐Ÿ”ฅ๐Ÿ’ฌ๐Ÿ‘‚โœก๏ธ๐Ÿ˜ข๐Ÿ•ด๐Ÿšถ๐Ÿ”™โ˜ฅ๐Ÿ”“โœก๏ธ
๐Ÿ•ด๐Ÿ’ฌ๐Ÿ‘Ž
๐ŸŒณ๐Ÿ”ฅ๐Ÿ’ฌ๐Ÿ•ด๐Ÿšถ๐Ÿ”™โ˜ฅ
๐Ÿ•ด๐Ÿ’ฌ๐Ÿšซ๐Ÿ’‹๐Ÿ‘Ž
๐ŸŒณ๐Ÿ”ฅ๐Ÿ’ฌ๐Ÿ•ด๐Ÿšถ๐Ÿ”™โ˜ฅ๐Ÿ‘ด
๐Ÿ•ด๐Ÿ‘Œ
๐Ÿ•ด๐Ÿšถโ˜ฅ
๐Ÿ•ด๐Ÿ‘€๐Ÿ‘ด๐Ÿ˜ƒ

 

๐Ÿ•ด๐Ÿ‘ด๐Ÿ‘‘โ˜ฅ๐Ÿ˜ 
๐Ÿ•ด๐Ÿ‘ด๐Ÿ’ฌ๐Ÿ”“โœก๏ธ๐Ÿ™
๐Ÿ‘‘โ˜ฅ๐Ÿ’“๐Ÿ ž๐ŸฅŒ
๐Ÿ‘‘โ˜ฅ๐Ÿ–•๐Ÿ’ฌโœก๏ธ๐Ÿ’ฆ๐Ÿ’ฆ๐Ÿ’ฆ๐Ÿ’ฆ๐Ÿ™๐Ÿ™๐Ÿšซ๐Ÿ“๐Ÿ˜ข๐Ÿ˜ข๐Ÿ˜ข
๐Ÿ•ด๐Ÿ‘๐Ÿ ž๐Ÿ
โ˜ฅ๐Ÿ’‚๐Ÿ‘๐Ÿ ž๐Ÿ
๐Ÿ•ด๐Ÿ๐Ÿดโ˜ฅ๐Ÿ
๐Ÿ‘ด๐Ÿ‘๐ŸŒŠ๐Ÿ ž๐Ÿ’‰๐Ÿ…ฐ๏ธ๐Ÿ†Ž ๐Ÿ…ฑ๏ธ ๐Ÿ…พ๏ธ๐Ÿ’‰๐Ÿ’€๐ŸŸ๐Ÿ ๐Ÿ’€
๐Ÿ•ด๐Ÿ‘ด๐Ÿ’ฌ๐Ÿ”“โœก๏ธ๐Ÿ™
๐Ÿ‘‘โ˜ฅ๐Ÿ˜‘๐Ÿ–•
๐Ÿธ๐Ÿธ
๐Ÿ•ด๐Ÿ‘ด๐Ÿ’ฌ๐Ÿ”“โœก๏ธ๐Ÿ™
๐Ÿ‘‘โ˜ฅ๐Ÿ˜‘๐Ÿ–•
แจž๐Ÿœแจž
๐Ÿ•ด๐Ÿ‘ด๐Ÿ’ฌ๐Ÿ”“โœก๏ธ๐Ÿ™
๐Ÿ‘‘โ˜ฅ๐Ÿ˜’๐Ÿ–•
๐Ÿฏ๐Ÿป๐Ÿบ๐Ÿผ๐Ÿฉ๐Ÿ˜๐Ÿ๐Ÿ—๐Ÿ™๐Ÿ‰๐ŸŠ๐Ÿ‹๐Ÿฆ๐Ÿฆ„
๐Ÿ•ด๐Ÿ‘ด๐Ÿ’ฌ๐Ÿ”“โœก๏ธ๐Ÿ™
๐Ÿ‘‘โ˜ฅ๐Ÿ˜–๐Ÿ‘Ž
๐Ÿ’€๐Ÿƒ๐Ÿ‚๐Ÿฎ๐Ÿด๐Ÿซ๐Ÿช๐Ÿ’€
๐Ÿ•ด๐Ÿ‘ด๐Ÿ’ฌ๐Ÿ”“โœก๏ธ๐Ÿ™
๐Ÿ‘‘โ˜ฅ๐Ÿ˜–๐Ÿ‘Ž
๐Ÿ˜จ๐Ÿ˜ฐ๐Ÿ˜ฑ๐Ÿคข๐Ÿ˜ท๐Ÿฅ
๐Ÿ•ด๐Ÿ‘ด๐Ÿ’ฌ๐Ÿ”“โœก๏ธ๐Ÿ™
๐Ÿ‘‘โ˜ฅ๐Ÿ˜ ๐Ÿ‘Ž
โšก๐ŸŒจ๏ธ๐ŸฅŒ๐ŸŒจ๏ธ๐ŸฅŒ๐ŸŒจ๏ธโšก
๐Ÿ•ด๐Ÿ‘ด๐Ÿ’ฌ๐Ÿ”“โœก๏ธ๐Ÿ™
๐Ÿ‘‘โ˜ฅ๐Ÿ˜ก๐Ÿ‘๐Ÿ‘Ž
โ›†๐Ÿฆ—๐Ÿฆ—โ›†
๐Ÿ•ด๐Ÿ‘ด๐Ÿ’ฌ๐Ÿ”“โœก๏ธ๐Ÿ™
๐Ÿ‘‘โ˜ฅ๐Ÿ˜ฉ๐Ÿ‘๐Ÿ‘Ž
๐ŸŒš
๐Ÿ•ด๐Ÿ‘ด๐Ÿ’ฌ๐Ÿ”“โœก๏ธ๐Ÿ™
๐Ÿ‘‘โ˜ฅ๐Ÿ˜–๐Ÿ‘๐Ÿ‘Ž
๐Ÿ‘‘โ˜ฅ๐Ÿ’ฌ๐Ÿ‘€๐Ÿ•ด๐Ÿ’€
๐Ÿ•ด๐Ÿ’ฌ๐Ÿ‘Œ๐Ÿ‘‹
โœก๏ธ๐Ÿ‘ช๐Ÿ—ก๐Ÿ‘๐Ÿ’‰๐Ÿ…ฐ๏ธ๐Ÿ†Ž ๐Ÿ…ฑ๏ธ ๐Ÿ…พ๏ธ๐Ÿ’‰๐Ÿšชโ˜‚โœก๏ธ๐Ÿด๐Ÿ”ฅ๐Ÿ‘
๐Ÿ•›๐ŸŒƒ๐Ÿ‘ป๐Ÿ’€
๐Ÿ’€โ˜ฅ๐ŸงŸ๐Ÿ’€๐Ÿ˜ญ
๐Ÿ‘‘โ˜ฅ๐Ÿ‘

 

โœก๏ธ๐Ÿ‘ชโฉ๐Ÿƒ๐Ÿ’จ๐Ÿ’ฐ๐Ÿ’Ž๐Ÿ’๐Ÿ’ฐ๐Ÿ’Ž๐Ÿ’๐Ÿƒ๐Ÿ‚๐Ÿฎ๐Ÿ‘๐Ÿ๐Ÿ๐Ÿด๐Ÿช๐Ÿšซ๐Ÿž๐Ÿฅ–
โœก๏ธ๐Ÿ‘ช๐Ÿšถ๐Ÿœ๏ธ
๐Ÿ‘‘โ˜ฅ๐Ÿ˜ฃ๐Ÿ‡๐Ÿ’ฌโœก๏ธ๐Ÿ”™
โ˜ฅ๐Ÿ‡๐Ÿ‡๐Ÿ‡๐Ÿ‡
โœก๏ธ๐Ÿ˜ฒ
๐Ÿœ๏ธ๐ŸŒƒโ˜ฅ๐Ÿ‡๐Ÿ‡๐Ÿ‡๐Ÿ‡โ›”๐Ÿ”ฅโœก๏ธ๐Ÿ˜Œ๐Ÿ”ฅโ›”โ˜ฅ๐Ÿ‡๐Ÿ‡๐Ÿ‡๐Ÿ‡๐ŸŒƒ๐Ÿœ๏ธ
๐Ÿœ๏ธ๐ŸŒžโ˜ฅ๐Ÿ‡๐Ÿ‡๐Ÿ‡๐Ÿ‡โ›”๐Ÿšฌโœก๏ธ๐Ÿ˜Ž๐Ÿšฌโ›”โ˜ฅ๐Ÿ‡๐Ÿ‡๐Ÿ‡๐Ÿ‡๐ŸŒž๐Ÿœ๏ธ

 

โœก๏ธ๐Ÿ˜ฒ
๐Ÿ’ฌ๐Ÿ•ด๐Ÿ‘๐Ÿ ™
๐ŸŒŠ๐ŸŒŠ
๐ŸŒŠ_๐ŸŒŠ
๐ŸŒŠ_____๐ŸŒŠ
โœก๏ธ๐Ÿ™‹
๐Ÿฌ๐ŸŒŠโœก๏ธ๐Ÿšถโ€๐Ÿšถ๐Ÿšถ๐Ÿšถโ€๐Ÿšถ๐Ÿšถ๐Ÿฟ๐Ÿšถ๐Ÿšถ๐Ÿšถ๐Ÿป๐Ÿšถ๐Ÿšถ๐Ÿฝ๐Ÿšถ๐Ÿšถ๐Ÿšถ๐Ÿšถ๐Ÿปโ€๐Ÿšถ๐Ÿšถ๐Ÿผโ€๐Ÿšถ๐Ÿšถ๐Ÿ„โ€๐ŸŽฃ๐Ÿšถ๐ŸŒŠโ›ต๐ŸŠ๐Ÿ 
๐ŸŒŠ๐Ÿ‘‘โ˜ฅ๐Ÿ˜ฃ๐Ÿ‡๐ŸŒŠ
๐ŸŒŠโ˜ฅ๐Ÿ˜จ๐Ÿ‡๐ŸŒŠ
๐ŸŒŠ๐Ÿ˜จ๐Ÿ‡๐ŸŒŠ
๐ŸŒŠ๐Ÿ˜จ๐ŸŒŠ
๐ŸŒŠโœ‹๐ŸŒŠ
๐ŸŒŠ๐ŸŒŠ
๐ŸŽˆ๐ŸŽ‡๐ŸŽ†๐ŸŽต๐Ÿ™Œ๐Ÿ™โœก๏ธ๐Ÿ•บ๐Ÿ’ƒ๐Ÿ•บ๐Ÿ’ƒ๐Ÿ•บ๐Ÿ’ƒ๐Ÿ•บ๐ŸŽŠ๐ŸŽก๐ŸŽข๐ŸŽถ๐ŸŽธ๐ŸŽน๐ŸŽบ๐ŸŽป๐ŸŽผ๐ŸŽค๐Ÿ–๏ธ
๐Ÿฅ๐Ÿ’ƒ๐Ÿ’ƒ๐Ÿ’ƒ๐Ÿ’ƒ๐Ÿฅ

 

โœก๏ธ๐Ÿด๐Ÿช
๐Ÿšซ๐Ÿž๐Ÿฅ–๐Ÿ•๐Ÿ๐Ÿฉ๐Ÿฐ๐Ÿบ๐Ÿป๐ŸŽ‚
๐Ÿ•๐Ÿ๐Ÿฉ๐Ÿฐ๐Ÿบ๐Ÿป๐ŸŽ‚โ›”๐Ÿช๐Ÿช๐Ÿช๐Ÿช๐Ÿช๐Ÿช๐Ÿช๐Ÿช๐ŸŽ‰๐Ÿ•๐Ÿ๐Ÿฉ๐Ÿฐ๐Ÿบ๐Ÿป๐ŸŽ‚
โœก๏ธ๐Ÿ’ญ๐Ÿ‘ชโฉ๐Ÿƒ๐Ÿ’จ๐Ÿ”“
๐Ÿ”š

Holocaust Remembrance Day 2023

Holocaust Remembrance Day 2023

In their research on listening to survivors of the Holocaust and other genocides, Bronwen E. Low and Emmanuelle Sonntag note listenersโ€™ problematic tendencies towards one of two responses.ย  On the one hand, they can regard the narratives as so unfamiliar and foreign that they must be pushed away as overwhelming, untouchable, and inaccessible.ย  On the other, the stories can be seen as familiar, to the point that the listener cannot separate their own experiences and emotional response from what they take in.

But another, preferable response exists: Roger I. Simon and Claudia Eppert talk about a โ€œchain of testimonyโ€ and suggest that listening imposes a duty on the listener.ย  Listening to personal testimony at the crossroads of memory and history โ€œimposes particular obligations on those called to receive it – obligations imbued with the exigencies of justice, compassion, and hope that define the horizon for a world yet to be realized.โ€ย  In this way, bearing witness and listening to testimony demands a number of actions and responses, including that we โ€œtransport and translate stories of past injustices beyond their moment of telling by taking these stories to another time and space where they become available to be heard or seen.โ€

If we take Simon and Eppertโ€™s charge seriously, as I believe we should, those of us who have been privileged to hear the direct testimony of survivors of the Holocaust.ย  Their words come not just with the specific knowledge they impart or the emotional impact they have on us – sorrow, anger, fear, horror – but with a duty, an obligation of some kind.ย ย 

On many of our campuses, this week is Holocaust Education Week, and this Friday marks International Holocaust Remembrance Day.ย  Given the significant number of Holocaust survivors and their descendants in Canada, the scheduled events and programs have a personal resonance for many of our students and their families, but their impact can be deep and meaningful for all of us, regardless of who we are and where we come from.ย  I encourage each of you to make time to participate in this weekโ€™s activities and to consider your place in the chain of testimony: what obligation does listening to narratives from the Holocaust place on you, and how do you carry those stories forward in time?

 

Weekly D’var: Shemot

Weekly D’var: Shemot

In this weekโ€™s parashah we learn the story of Moses, from his birth, through his flight from and eventual return to Egypt, to the acceptance of his role as leader of the Hebrew people.

After fleeing Egypt, for killing an Egyptian slave master, Moses was living rather peacefully as a shepherd in the land of Midian. The Torah describes for us Mosesโ€™s first interaction with G-d upon coming across a bush, โ€œburning with a heart of fire [Exodus 3:3]โ€. G-d calls out to Moses and requests he take the Jewish people out of Egypt and eventually into the land of Israel. However, Moses argues with G-d, โ€œWho am I that I should go to Pharaoh? Who am I that I should take the Jews out of Egypt? [Exodus 3:11]โ€ After initially refusing four times, Moses eventually agrees to G-ds request, and as we know, the rest is history. But why was Moses so unwilling to take up the position of leader, to the extent that he would argue with G-d? And why was G-d so set on having Moses lead the Jewish people?ย 

Perhaps the answer can be found through the incident that led to his flight from Egypt, years earlier, when Moses, as mentioned above, killed an Egyptian slave master for beating a Hebrew slave. Immediately, he was met with opposition from some of the Hebrew slaves, โ€œwho made you chief and ruler over us? Do you mean to kill me as you killed the Egyptian? [Exodus 2:14]โ€ Moses felt discouraged and unsure of his ability to lead. However, it seems that G-d saw in Moses, a faithful shepherd, the ability to lead his people from slavery to freedom. Very often in Tanakh, the people that are most worthy to lead are the ones who deny that they are worthy at all. Moses may not appear to be the first choice for a leadership figure, suffering from a speech impediment and lacking charisma; however, Moses possessed certain qualities that made him the ideal leader to bring the Jewish people out of Egypt. We too possess qualities that can lead us to achieve incredible success and realize our full potential. We may often feel unmotivated or unsure of our own capabilities. Instead of feeling discouraged, I believe we can look to Moses who, despite all his doubts, stepped up to the challenge and became the greatest leader in Jewish history.ย 

Sam Virine
VP of Jewish Life at Hillel Waterloo & Laurier

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