The Columbus Sports Scene
Everybody who wants to have something to talk about with their family and friends which is guaranteed to be clean and neutral and conflict free will want to look up information about and follow some sport(s) teams. I’ll start with just a summary of the 3 professional teams in Columbus: the Columbus Blue Jackets, Clippers, and Crew.
The Blue Jackets are a major league hockey team. By “major league,” I mean the blue Jackets are part of the National Hockey League (NHL). This is the only NHL team in Ohio. In 1997 efforts were begin to bring a professional baseball, basketball, football, or hockey team to Columbus. Nationwide insurance company built Nationwide Arena to attract a pro hockey team to Columbus. The Blue Jackets were started in March 2000. They play in Nationwide Arena, which opened in September 2000 in the arena district in Columbus. They are playing against the Detroit Red Wings on August 23rd at 7:00 in Columbus. Unfortunately as of today the Blue Jackets are 15th place in the Western Conference. There are 30 teams total, 15 in each of the Western and Eastern Conferences. There have been 82 games so far and they only won 29 games and only got 65 points. The next lowest team in the conference is Edmonton – they won 32 games and got 74 points. Detroit is in 5th place in the Western Conference – they won 48 games and got 102 points. I have no clue how the sports sites are figuring out their rankings because it looks like Phoenix is in 3rd place and won 42 games and 97 points but Nashville won 48 games and 104 points.
Columbus also has the Columbus Crew Major League Soccer team. They play at Crew stadium which was opened in May 1999 and is the first stadium in the country mainly built just for a soccer team. The Crew played their first game in April 1996. Since soccer is the last sport I’m going to follow, for now at least I’m going to skip discussing the Crew.
The third team is the Columbus Clippers. They are a minor league baseball team, part of the International league, which is one level below the major league teams. They are the Triple-A affiliate of the Cleveland Indians. They play in Huntington Park in the arena district in Columbus. It opened in April 2009. The international league has 14 teams in certain states in the eastern part of the country and none outside the country but at one time there was a team in Ottawa Canada but not anymore. I wasn’t even paying attention to baseball in the last few years, but according to somebody’s Wikipedia article, “Columbus defeated the Tacoma Rainiers 12–6 on September 21, 2010, to win the Triple-A Baseball National Championship Game. On September 16, 2011, the team won back-to-back Governors’ Cup championships for the first time since 1992 by defeating the Lehigh Valley IronPigs 3 games to 1 in the best-of-five series.On September 20, 2011 the Clippers defeated the Omaha Storm Chasers in the Triple-A Baseball National Championship Game to win their second consecutive AAA baseball title.”
The team started in 1977. Before that there had been 3 other minor league teams in Columbus at different times starting in 1888. Columbus is currently in 3rd place out of the 4 teams in the International League West division – as of today the Clippers won 64 games and lost 59 games. I don’t know enough yet to know what the other team statistics mean yet.
There also is a pro Lacrosse team called the Ohio Machine which plays at a stadium at Ohio Wesleyan University in Delaware Ohio which is in the middle of the county just north of the county Columbus is in. There are 8 teams in Major League Lacrosse. I didn’t even know what lacrosse was until a few days ago but it looks interesting enough that I wouldn’t mind watching a game. The MLL season goes from late April or Early May to August. 14 games were played so far and Ohio is the lowest team – they only won 2 games.
I might tell you more if you want when or when I get a spare moment and I think of it.
Don’t read any more of this blog because half of it is shit I don’t want anybody to see anymore or that I don’t mean anymore.
My parents are both ethnically Jewish,
and when it was time for me to start school, they tried to send me to
a conservative Jewish day school, but the school wouldn’t accept me
because I didn’t talk at the the interview between my parents and me
and someone from the school. So they sent me to public school and
they also joined a Conservative synagogue and sent me to the
religious school at the synagogue, which met in 1hour and 45-minute
sessions one, two, or three times a week depending on the grade
level. My parents when to services more than 3 times a year, but not
every week. They didn’t follow the Shabis, the Jewish sabbath, and
they only marginally observed the holidays.
When I was 11-12 two of my Hebrew
school teachers were orthodox Jewish women, and I got the idea that
Orthodox Jews did everything you are “supposed to” do,
Conservative Jews are only doing some of the things you are “supposed
to” do, and Reform Jews are doing even less. I thought I needed to
to be orthodox, even though at the time, I didn’t know most of what
Orthodox Jews do. But I didn’t tell anyone what I thought because I
didn’t want anybody to think I was crazy.
When I was 15, one day I came home from
school and there was a lamp on the headboard of my bed. Some time
before, I had told my mother I wanted a lamp for the headboard of my
bed, but I had forgotten I had told her. The lamp was not there that
morning! I thought god must have provided the lamp. I was afraid;
this was too scary and bizarre. I didn’t say anything about this to
my dad because he shouts too loud and at the time I wasn’t talking to
him. When my mother got home from work at about 10:30 that night I
told her about the lamp, but I said nothing about how I thought god
had provided it. After all, I didn’t want her to think I was crazy.
It turned out that one of the two matching lamps on each of the two
bedside tables in my parents bedroom had broke, and before my mother
went to work at 3:00pm, she bought two new matching lamps, and put
the old working lamp in my bedroom because she remembered me telling
her I wanted one on my headboard. That night when I asked my mother
about the lamp was when I first realized that god is imaginary.
I had been putting on tefilin every
morning from when I turned 13 until that time. Tefilin, also rarely
called in English by the greek-origin phylacteries, are those black
boxes that have parchment with Hebrew liturgy inside and have leather
straps attached to them that orthodox Jews males 13 an older are
supposed to put on and say prayers with every day. I did this
secretly, because I didn’t want anybody to think I was crazy. But
after the lamp-incident, I quit doing this.
But I still had guilt or scrupulosity
about being non-observant, and I still thought I was just supposed to
do Orthodox Judaism. I still didn’t know everything orthodox Jews
do. But I never actually did what I thought I was supposed to do,
because I wasn’t a confident person, and I still thought people would
think I was crazy if I did what I thought I was supposed to do.
Shortly before I went away to undergraduate school, I had some
renewed guilt about eating non-kosher food in the University dining
hall, but I was afraid to say anything about this. In my first year
of college, there were at least a few times when people asked me what
church I had gone to, or when people asked about my religion or
background. I had the urge to say I was an atheist on several
occasions, but I was afraid to. I thought I was supposed to say I
was Jewish, I guess because that’s what I was subtly taught to say.
So I always said I was Jewish. I wanted to write my philosophy class
paper about why I renounced the Jewish religion and came out as a
atheist, but I was afraid to because I was afraid my aunt would see
it and be mortified. She had converted to Orthodox Judaism sometime
before I turned 13. When I was 19, there was this one Friday evening
when I was at Hillel, a Jewish college organization, for a Jewish
sabbath observance. They were doing the service, (reciting the
Jewish liturgy), but I just stared at the wall and realized that
davening (reciting the Hebrew liturgy) is a bizarre waste of time.
In the summer of 2009, I had what I thought was a good phone interview
with a call center, but I didn’t get the job, and I think this was
because I said I couldn’t work on Saturday because that is the Jewish
Sabbath. Yet I knew I was purposefully putting on the pretense I was
observant, because part of my brain still had guilt about not doing
In 2006, I went to Chabad in columbus for the High
Holidays. I grew up in West Bloomfield, Michigan. (Chabad iswhat I now call an evangelical Jewish outreach-oriented sect of
Hasidic or ultra-orthodox Judaism.) In 2007 I went to all of the high holidays, but on
Yom Kippur (the so called day of judgment where followers are
supposed to fast for 25 hours and pray all day except for when you are sleeping, traveling to services, and so on) during the break between the morning and afternoon services, I stole an apple from the
Chabad kitchen. Then I walked several blocks away from the synagogue until I
thought no other Jews would see me, and I ate it. In 2008, I went to
Rosh Hashana (the Jewish New year observance where you are supposed
to pray for half the day for two day in a row if you live outside
Israel and one day if you live in Israel) but I conspicuously read a
novel during the services, and also snuck out during the service and
ate two small apples I brought. But I skipped Yom Kippur, hiding in
my apartment for the whole day so no Jews would see me violating it,
and trembling while peeling a pomegranate over my kitchen sink while
eating for the second time that day. In 2009, I just totally skipped
the High Holidays. I lied and told my parents I was going to a
conservative synagogue for services, but 3 weeks later, I finally
came out as a complete atheist, admitting to my parents that I
skipped the high holiday services and explaining that I think god is
imaginary, prayer is a bizarre waste of time, and that I will never
spend a dime on a synagogue.
Click the link at the end of this paragraph to see what my grandfather gave me. It was written by a great, great Uncle who was my grandfather on my dad’s side’s dad’s brother. He lived from 1902-1986 and started to write about his life but died when he got to when he was 14. memoir Gr-Great-Uncle
When you pray you are using up time that could have been better spend doing meaningful activities or crafts or hobbies so that you could enrich yourself or have something to show for the time you have spent existing. Never look forward too much to a future event or future plans, because if you look forward to a future time, then you might forget to have a good time between “now” and the “future” time, and then when the event you are looking forward to happens, you will realize that you have wasted the time between “now” and “the event,” and then you will be closer to the time you are going to die, and the wasted time can never be made up for.
Here is my family tree; you will see that there are many missing details; if your last name is Kovnat or Kovnator you might be distantly related to me.
Zelig-Yosel Kovnator married a woman named Sara, they lived in Lyutsin, Latvia, now Ludza. Their children were Leivic, Boruch, Dovid (David), Yisroel, Roch-Itke (a woman), Dobke (a woman), and Esther. Leivic’s children were Yisroel (aka Sam), Noah, Elie (aka Alex), Golde, Temke (aka Lila), and Sorke (aka Sonia). I do not know whether any of these people had descendants.
Boruch married Seine Welkoff and had some children – Itse-Chiam (aka Hyman, born 1890), Sorke (Sonia, born 1892), Elya (Alex) 1885-1934), Sliome (Solomon), Liebe (1899-1908), Dode (aka David born 1902), and Wolfke (aka Wolf or William, born 1894). I do not know whether Itse-Chiam had any descendants. Sorke married Mendel Zilberbrant and they moved to Vilani (maybe Vilne/Vilnius Lithuania?). Their children were/are Kalman (a man) and Busia (a woman). I do not know whether these two people have any descendants. Elye (Alex) married Tanya Druian (she died in 1962); their children are Irving Kovnat my grandfather, still lliving, born 1921; and Richard (1928-1961 had a heart attack and died 2 months before he would have been 33). My Grandfather married Rosanne Rubin, born 1924; their children are my father, Alexander Kovnat (born 1949), and Susan (born 1952) . Susan has 3 children – Ryan, Gregory, and Brett Dorn.
Richard married a woman named Lillian and their children are Carl and Helene. I don’t know them and I don’t know whether they have any descendants.
Back to Boruch Kovnator’s children, Sliome (Solomon) – I don’t know whether he had descendants, Dode (David) married a woman named Anna and their children are Robert and Melvin – I have no clue about whether they have any descendants; and as for Wolfke ((Wolf or William), I don’t know whether he had any descendants.
Back to Zelig-Yosel’s children, Dovid (David) was not poor, and moved to Chicago, and that is all I know about him and I don’t know much about anyone else here either – he married a woman named Chaye-Pese and their children were Rachke, Toibke, and Sorele. I don’t know whether these three people had any descendants.
Back to Zelig-Yosel’s children again, Yisroel had a boy and a girl, I don’t know their names or whether they had any descendants or anything about them yet.
Back to Zelig-Yosel’s children yet again, Roch-Itke (a woman), married Aron-Yakov Dryer, and their children were Teme-Leike, Chiam-Berke, a girl who I don’t know her name, Shayl, a boy who I don’t know the name, and Toybke (Tanya). I don’t know anything abot these people yet and I don’t know whether they had descendants.
Back to Zelig-Yosel’s children again, Dobke (a woman), never married and we can safely assume she never had any descendants, since at that time, having children without being married was rare.
Back to Zelig-Yosel’s children again, Esther also never married.
I also have a 43 page memoir written by a Great, Great uncle who died in 1986 which migh tbe of interest if you think you are distantly related to me.
The Jewish High holy days happened recently, so I’m going to say all this…let us assume that in order to repent or atone for something, the following conditions must be true:
- You did an action(s) and at some point (before, during, or after doing these actions), you decide that these things were bad/ you regret doing them/ you wish to repent/atone for them.
- It must have been the case that you could have done something different than what you actually did do.
Assuming the above argument, consider the following:
- If God is all knowing, than God knows everything you have ever done, are doing, and will ever do.
- In order for God to know everything you will ever do in the future, it must be the case that you cannot do anything different than what God knows you will do, that is, all your actions are predetermined.
- If you cannot do anything different than what God knows you will do/ if everything you do/did was predetermined, than you do not have free will, (or your free will is an illusion).
- If you had no free will/ if everything you did was predetermined, then you are or were not really in control over what you did, or were not responsible what you want to repent for, or God made you do or allowed you to do what you want to repent for, and this idea negates the need or logic of repenting to God (for what God made you do).
- But if you actually could have done something different than the action(s) you want to repent for, than your actions are/were not predetermined.
- If your actions were not predetermined, than God did not know that you would do what you did before you did it.
- If God did not know what you did before you did it, than God is not all knowing, and a God that is not all knowing is not worthy of being prayed to.
If God is all-powerful, than God can or could have prevented you from doing the bad things you may want to repent for.
- The fact that you actually did bad things means that either:
- God is not all-powerful/ he cannot prevent you from doing bad things.
- God is, yes, able to prevent you from doing bad things, but he still choose to allow you to do the bad things you did.
If (1) above is true, God is not worthy of being prayed to, but if (2) is true, than God is immoral, and an immoral God is not worthy of being prayed to.
Suppose we argue that God could prevent you from doing bad things if he wanted to, but he does not because God must not control you so that you can have free will. But this still does not explain why God does not make it so that you only do good things while also, at the same time, operating under the feeling that you have free will; this may be a logical contradiction, but if God cannot make you only do good things while at the same time having the feeling that you choose to only do good things because of your free will when you could have chosen to do bad things, than God is not all powerful and/or God is immoral, and a God that is not all powerful and/or immoral is not worthy of being prayed to.
- If God is all good/ omnibenevolent/ if everything God does/ does not do must be good, than the fact that God does not prevent/ allows/ causes you to do bad things must somehow be good.
- If God’s decision to allow, cause, or not prevent you from doing bad things must be good, than the “bad” things you did were/are actually good
- Therefore, it would be a logical contradiction to repent or be sorry for things that were/ are actually good.
- But of course we know that you should not do bad things, nor should you make up arguments for how the bad things could actually be good, because then people will think you are crazy or that you think it is ok to do what they know to be bad or that you will actually do what they know to be bad.
- If you are smart enough to know to not make up illogical arguments such as the one above, than the concept of whether God likes or dislikes what you do is irrelevant or a moot point; you already know what behaviors are good or bad without the need for sacred literature or the need to think there is a God.