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Опубликовано: January 23, 2023 в 2:10 am

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Shaare Torah High School-girls (2022-23 Profile)

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School Overview

Student Body

Academics and Faculty

Tuition and Acceptance Rate

Source: National Center for Education Statistics (NCES)

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When is the application deadline for Shaare Torah High School-girls?

The application deadline for Shaare Torah High School-girls is rolling (applications are reviewed as they are received year-round).

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  • 3521 AVENUE R
    BROOKLYN, NY

    $777,000

    • 3 Beds | 2 Baths
    • (1. 12 miles from school)

  • 3803 GLENWOOD RD
    MIDWOOD, NY

    $789,000

    • 3 Beds | 2.5 Baths
    • (1.35 miles from school)

  • 609 E 48TH ST
    EAST FLATBUSH, NY

    $779,000

    • 3 Beds | 2.5 Baths
    • (2.29 miles from school)

  • 1829 SHORE PKWY
    GRAVESEND, NY

    $999,999

    • 4 Beds | 2.5 Baths
    • (2.75 miles from school)

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The average private school tuition in Brooklyn, NY is $22,908 for elementary schools and $22,856 for high schools (read more about average private school tuition across the country).

The average acceptance rate in Brooklyn, NY is 86% (read more about average acceptance rates across the country).

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Jewish Preschool Fairs 2019-2020 – Jewish Federation of Greater Washington

Find answers and options for your family at The Jewish Federation of Greater Washington’s Jewish Preschool Fairs in Maryland, DC, and Northern Virginia.

Meet representatives from local Jewish preschools, and bring your little ones for music time! Strategically planned for that pre-naptime golden hour!

Please note: You may register for as many fairs as you like. Each fair will host preschools only from that area. There is no cost to attend these events.

Washington, DC
Sunday, January 5, 2020
10:00 a.m. – 12:00 p.m.

Tifereth Israel Congregation
7701 16th St NW, Washington, DC 20012

Northern Virginia
Sunday, January 12, 2020
10:00 a.m. – 12:00 p.m.

Providence RECenter
7525 Marc Dr, Falls Church, VA 22042

See photos from the December 8 Montgomery County preschool fair!

Participating Preschools

Please note that this list is still in formation and subject to change.

Maryland

  • Alef Bet Montessori School
  • Bender JCC Early Childhood Center
  • Berman Hebrew Academy
  • Beth Sholom Early Childhood Center
  • B’nai Israel Schilit Nursery School
  • Charles E. Smith Jewish Day School
  • Gates of Discovery: The Rose and George Teller Preschool of Shaare Tefila
  • Greenzaid Early Childhood Center
  • Milton Gottesman Jewish Day School
  • Ohr Kodesh Early Childhood Center
  • Shaare Torah Early Childhood Center
  • Sherman ECC at Har Shalom
  • Shomrai Preschool
  • Silver Spring Learning Center
  • Temple Beth Ami Nursery School
  • Temple Emanuel Early Childhood Center
  • Temple Shalom Early Learning Center
  • The Gan Montessori
  • The Preschool at the Simcha Educational Center
  • Tikvat Israel Early Childhood Center
  • Washington Hebrew Congregation RJWECC

Washington, DC

  • Adas Israel Congregation
  • Charles E. Smith Jewish Day School
  • Edlavitch DCJCC Preschool
  • Edlavitch Tyser Early Childhood Center at Washington Hebrew Congregation
  • Milton Gottesman Jewish Day School
  • Ohr Kodesh Early Childhood Center

Northern Virginia

  • Adat Reyim Preschool
  • Agudas Achim Preschool
  • Beth Emeth Early Childhood Center
  • Congregation Etz Hayim Preschool
  • Gan Israel Preschool
  • Gesher Jewish Day School
  • Jfamily Ambassador Program of Northern Virginia
  • Keshet Child Development Center
  • Olam Tikvah Preschool
  • Pozez JCC Early Childhood Learning Center
  • Pozez JCC-BETH EL ECLC
  • Temple Rodef Shalom Nursery School

SHA’AREI SHALOM

Happy are those of us who have never had problems finding their own place, who have always had plenty of places, as well as those who, despite his lack, found opportunities to live and develop in peace, or as accustomed a nomad to eternal wanderings, or as a person who lives in perfect harmony with the world around him and does not suffer from violations of personal boundaries, as long as there is somewhere to sleep, what to eat, and someone to talk to. But most of us, I think, do not belong to this blissful category. Our weekly chapter Lech Lech raises these most complex problems of interaction between a person and the space in which he lives with other people, a person and his place, both physical and spiritual, raises the very “housing issue” that torments many of us and often leads to full-fledged injuries and complexes.

After two rich chapters on the history of the world and mankind in general, the text of the Torah from this week until the very end of Genesis focuses on the history of one family, one clan, from which the entire people of Israel will ultimately descend. It is quite difficult to talk about the historicity of the characters that will be discussed, as well as about the dating of those events, but, in my opinion, it is important how these collective (in a sense, literary) images combine the features of various people and combine problems and questions of people who really lived and are living. Stories about forefathers and foremothers are an amazing interweaving of events, faces and questions, a touching drama or, rather, touching dramas about relationships within the family and within this large and not always friendly world.

And so, this story of one family begins with a move. It began as early as last week’s chapter, when Abram’s father Terah and his entire clan set off from Southern Mesopotamia to Northern Mesopotamia, but now Abram, his wife and nephew have to go further – to Canaan. However, their wanderings do not end there, and they are periodically forced to move again, whether to another place in the same land or even to Egypt for a while. Did Abram, already in his old years, want to leave the well-fed Mesopotamia for the less fertile and more risky Canaan, periodically suffering from droughts? Did he have to admit that the years of efforts and arrangement of life in the previous place were in vain, or wandering and constant search for his place under the stars was his natural, perhaps even righteous, state?

Avram’s trials do not stop even after numerous moves. As soon as he had to return from Egypt and finally find a well-fed stability, a new problem arises – the land is now not enough for either him or his nephew Lot, and a conflict is ready to break out between them. Abram makes a decision, at first glance, correct and deliberate – to separate, disperse in a healthy way, so as not to conflict, so long as nothing happens, so as not to incur sin. Abram is even ready to give Lot any land that he chooses for himself, and Lot, quite naturally, chooses the water-filled, green valley of the Jordan River, and because of this choice, he will later have to suffer a lot more.

So, was Abram’s decision so thoughtful and correct? As we know from the text of the weekly chapter, not all of Abram’s actions can be evaluated purely positively, as was the case with the marriage of his wife Sarai to his sister in Egypt, the story that caused so many problems for commentators desperately trying to justify Abram’s actions. In this regard, the proposal of Abram to separate from Lot, in my opinion, is not necessarily considered absolutely correct. Abram did not try to make everyone comfortable in one space, and took advantage of the simplest of the available options – just disperse, separate and no longer live together. And the retribution for this harsh and simple decision was not long in coming – in addition to the fact that Abram deprived himself of the fertile Jordan Valley, Lot’s family suffered in the war of the great kings that took place in these places, and Abram had to rescue his relatives from captivity. But, you must admit, if the two branches of the family had not been divided, such a problem would not have arisen at all!

The boundaries in the figurative sense of the word could not be shared by Abram with his wife Sarai and her servant Hagar, who gives birth to Abram’s son Ishmael instead of the barren Sarai and then, feeling her weight, begins to grumble at her mistress. Abram is blamed for this situation, and he is faced with a choice: either Sarai or Hagar. He decides to obey his wife, and Hagar, unable to withstand the yoke of his mistress, decides to separate from this family, leave, run away to hell. But this, as it turns out, is not a way out, and the angel who appeared to her shows her the way back.

In these two situations, between Abram and Lot and Abram, Sarai and Hagar, every time someone tries to escape from under the same roof that he shares with relatives, and every time this way out is destructive. It is difficult to say who is right and who is to blame in each of the situations, either everyone is to blame, or no one is to blame. But, perhaps, the main task was nevertheless to at least try to build a joint space where each of the parties would be comfortable and calm, a place, literally and figuratively, in which everyone would feel in their place. Ultimately, at some point, the place on our wonderful planet will completely end, and there will simply be nowhere to go. And in these gloomy forecasts, to have such a skill, a habit, or at least a goal – to build a common space, and not expand our own – would at least be appropriate.

Shabbat Shalom,

Matvey Lopatin

“He who survived the fire will become rich” // Jewish.Ru — Global Jewish Online Center

At the end of November last year, a large-scale children’s holiday on the occasion of Hanukkah was planned in the synagogue of the Belarusian city of Grodno. The event had to be canceled due to a fire that broke out in the kitchen and spread to the hall where the celebration was to take place.

The Jewish community of Grodno was destroyed by the Nazis and persecuted by the Communists. Alive in spite of everything, the community suffered yet another blow at the end of last year. “The fire broke out on the eve of Hanukkah,” said Grodno Rabbi Yitzhak Koifman in an interview with Chabad.org. — The fire damaged the school premises, the prayer hall and the kitchen. The fire did not affect a small room on the ground floor, but it is unsuitable for community activities.”

Shortly before the fire, the synagogue was restored. “The synagogue is located in the center of the city, and its imposing building is one of the main attractions of Grodno, attracting the attention of tourists. For many years the building was in a state of disrepair, it had no heating. Fortunately, the recently restored facade of the synagogue was barely affected by the fire, but the interior will have to be restored again,” Koifman says. To raise funds for the restoration of the synagogue building, the community launched the site www.fireingrodno.com.

Grodno Jewish community has a rich history. Jews were allowed to settle here in 1389. Soon the city became the most important Jewish center of the Grand Duchy of Lithuania. The Great Synagogue of Grodno is the oldest synagogue in the CIS. It was built in 1578 on the initiative of Rabbi Mordechai Yaffe, known as Levush, after the title of his 10-volume halachic work.

The building was designed by the court architect of the Polish King Sigismund II August, a native of Italy, Santi Gucci. The brick structure stood almost unchanged until 1899 years old when it was first damaged by fire. In 1907, the synagogue was restored and was the most important Jewish center in Eastern Europe until the beginning of the Great Patriotic War.

Between the two world wars, Grodno was part of Poland, and Jewish life here, unlike the cities of Eastern Belarus, flourished. Before the arrival of the Nazis, about 25,000 Jews lived in Grodno, who accounted for half of the entire population of the city. There were many Jewish organizations and schools of various directions with teaching in Hebrew, Yiddish and Polish. Under 19For 39 years, one of the most famous yeshivas of the Lithuanian direction, Shaar HaTorah, was also located in the city. Its successor is the Shaar HaTorah Grodno Yeshiva in Kew Gardens, New York’s Queens.

Under the terms of the Molotov-Ribbentrop Pact, in 1939 Grodno became part of the USSR. On June 22, 1941, the Nazis invaded Soviet territory, and almost no one was able to evacuate from the city, which was only a few kilometers from the border. The very next day, parts of the Wehrmacht entered it. On November 19On the 41st, all the Jews of Grodno were moved to the ghetto, and a few months later deportations to death camps began. On March 12, 1943, Grodno was declared “Judenrain” – free from Jews.

In the post-war years, the building of the Grodno synagogue was not repaired.