The Difference Between Temple and Synagogue
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The Debate Over Mixed Seating in the American Synagogue
Jack Wertheimer (ed.) The American Synagogue: A Sanctuary Transformed. New York: Cambridge 13 University Press, 1987 The Debate over Mixed Seating in the American Synagogue JONATHAN D. SARNA "Pues have never yet found an historian," John M. Neale com plained, when he undertook to survey the subject of church seating for the Cambridge Camden Society in 1842. 1 To a large extent, the same situation prevails today in connection with "pues" in the American syn agogue. Although it is common knowledge that American synagogue seating patterns have changed greatly over time - sometimes following acrimonious, even violent disputes - the subject as a whole remains unstudied, seemingly too arcane for historians to bother with. 2 Seating patterns, however, actually reflect down-to-earth social realities, and are richly deserving of study. Behind wearisome debates over how sanctuary seats should be arranged and allocated lie fundamental disagreements over the kinds of social and religious values that the synagogue should project and the relationship between the synagogue and the larger society that surrounds it. As we shall see, where people sit reveals much about what they believe. The necessarily limited study of seating patterns that follows focuses only on the most important and controversial seating innovation in the American synagogue: mixed (family) seating. Other innovations - seats that no longer face east, 3 pulpits moved from center to front, 4 free (un assigned) seating, closed-off pew ends, and the like - require separate treatment. As we shall see, mixed seating is a ramified and multifaceted issue that clearly reflects the impact of American values on synagogue life, for it pits family unity, sexual equality, and modernity against the accepted Jewish legal (halachic) practice of sexual separatiop in prayer. -
A Synagogue for All Families: Interfaith Inclusion in Conservative Synagogues
A Synagogue for All Families Interfaith Inclusion in Conservative Synagogues Introduction Across North America, Conservative kehillot (synagogues) create programs, policies, and welcoming statements to be inclusive of interfaith families and to model what it means for 21st century synagogues to serve 21 century families. While much work remains, many professionals and lay leaders in Conservative synagogues are leading the charge to ensure that their community reflects the prophet Isaiah’s vision that God’s house “shall be a house of prayer for all people” (56:7). In order to share these congregational exemplars with other leaders who want to raise the bar for inclusion of interfaith families in Conservative Judaism, the United Synagogue of Conservative Judaism (USCJ) and InterfaithFamily (IFF) collaborated to create this Interfaith Inclusion Resource for Conservative Synagogues. This is not an exhaustive list, but a starting point. This document highlights 10 examples where Conservative synagogues of varying sizes and locations model inclusivity in marketing, governance, pastoral counseling and other key areas of congregational life. Our hope is that all congregations will be inspired to think as creatively as possible to embrace congregants where they are, and encourage meaningful engagement in the synagogue and the Jewish community. We are optimistic that this may help some synagogues that have not yet begun the essential work of the inclusion of interfaith families to find a starting point that works for them. Different synagogues may be in different places along the spectrum of welcoming and inclusion. Likewise, the examples presented here reflect a spectrum, from beginning steps to deeper levels of commitment, and may evolve as synagogues continue to engage their congregants in interfaith families. -
The Secular Music of the Yemenite Jews As an Expression of Cultural Demarcation Between the Sexes
JASO 27/2 (1996): 113-135 THE SECULAR MUSIC OF THE YEMENITE JEWS AS AN EXPRESSION OF CULTURAL DEMARCATION BETWEEN THE SEXES MARILYN HERMAN JEWISH men and women in Yemen are portrayed in the sociological and anthropo logical literature as having lived in separate conceptual and spatial worlds. As a result, two very separate bodies of song existed, one pertaining to men and the other to women. In this paper, I show how the culturally defined demarcation be tween the sexes is reflected and epitomized in the music of the Jews who lived in Yemen. i The key to this separation lies in the fact that women were banned from the synagogue altogether. This exclusion is not prescribed by Jewish law, and there is no precedent for it in the Bible or other Jewish literature or communities. The reason given for women being banned from the synagogue in Yemen was the fear that they might be menstruating. The condition of menstruation is, in Jewish law, This paper is based on my MA thesis (Herman 1985), which was written under the supervision and with the moral and academic support of Dr P. T. W. Baxter of Manchester University. My brother Geoffrey Herman willingly and painstakingly translated Hebrew articles into English for my benefit while I was writing this thesis. I. The period mainly referred to is the fifty years or so preceding 'Operation Magic Carpet', a series of airlifts between 1949 and 1950 in which the majority of Yemenite Jews were taken to Israel. 114 Marilyn Herman seen as ritually impure. -
Antisemitism in the United States Report of an Expert Consultation
Antisemitism in the United States Report of an Expert Consultation Organized by AJC’s Jacob Blaustein Institute for the Advancement of Human Rights in Cooperation with UN Special Rapporteur on Freedom of Religion or Belief, Dr. Ahmed Shaheed 10-11 April 2019, New York City Introduction On March 5, 2019, the United Nations Special Rapporteur on freedom of religion or belief, Dr. Ahmed Shaheed, announced that he was preparing a thematic report on global antisemitism to be presented to the UN General Assembly in New York in the fall of 2019. The Special Rapporteur requested that the Jacob Blaustein Institute for the Advancement of Human Rights (JBI) organize a consultation that would provide him with information about antisemitism in the United States as he carried out his broader research. In response, JBI organized a two-day expert consultation on Wednesday, April 10 and Thursday, April 11, 2019 at AJC’s Headquarters in New York. Participants discussed how antisemitism is manifested in the U.S., statistics and trends concerning antisemitic hate crimes, and government and civil society responses to the problem. This event followed an earlier consultation in Geneva, Switzerland convened by JBI for Dr. Shaheed in June 2018 on global efforts to monitor and combat antisemitism and engaging the United Nations human rights system to address this problem.1 I. Event on April 10, 2019: Antisemitism in the United States: An Overview On April 10, several distinguished historians and experts offered their perspectives on antisemitism in the United States. In addition to the Special Rapporteur, Professor Deborah Lipstadt (Emory University), Professor Jonathan Sarna (Brandeis University), Professor Rebecca Kobrin (Columbia University), Rabbi David Saperstein (former U.S. -
Books in the Treasury
Books in the Treasury I went forth unto the treasury of Laban. And as I went forth towards the treasury of Laban, behold, I saw the servant of Laban who had the keys of the treasury. And I commanded him in the voice of Laban, that he should go with me into the treasury. And he supposed me to be his master, Laban, for he beheld the garments and also the sword girded about my loins. And he spake unto me concerning the elders of the Jews, he knowing that his master, Laban, had been out by night among them. And I spake unto him as if it had been Laban. And I also spake unto him that I should carry the engravings, which were upon the plates of brass, to my elder brethren, who were without the walls. (1 Nephi 4:20–24) The earliest records possessed by the Nephites were the brass plates brought from Jerusalem. These plates had been kept in “the treasury of Laban,” whence Nephi retrieved them. The concept of keeping books in a treasury, while strange to the modern mind, was a common practice anciently, and the term often denoted what we would today call a library. Ezra 5:17–6:2 speaks of a “treasure house” containing written records. The Aramaic word rendered “treasure” in this passage is ginzayyâ, from the root meaning “to keep, hide” in both Hebrew and Aramaic. In Esther 3:9 and 4:7, the Hebrew word of the same origin is used to denote a treasury where money is kept. -
In Response to the Tree of Life Synagogue Mass Shooting October 27, 2018
In Response to the Tree of Life Synagogue Mass Shooting October 27, 2018 Dear Colleagues, Today there was a mass shooting at the Tree of Life Synagogue in Pittsburgh, Pennsylvania. As we reflect on the news of this horrific tragedy, we also are faced with questions about the roles and responsibilities of educators and educational leaders in addressing the growing tide of hatred and discrimination across our nation. I wanted to share the following resources on how to confront antisemitism. The word antisemitism means prejudice against or hatred of Jews. "I swore never to be silent whenever and wherever human beings endure suffering and humiliation. We must always take sides. Neutrality helps the oppressor, never the victim. Silence encourages the tormentor, never the tormented." (Elie Wiesel's Acceptance Speech, on the occasion of the award of the Nobel Peace Prize in Oslo, December 10, 1986) https://www.nobelprize.org/nobel_prizes/peace/laureates/1986/wiesel-acceptance_en.html Addressing Anti-Semitism through Education (2018 Report) http://www.erinnern.at/bundeslaender/oesterreich/e_bibliothek/antisemitismus-1/neues- handbuch-von-odihr-und-der-unesco-zu-bildungsarbeit-gegen-antisemitismus USHMM Antisemitism https://encyclopedia.ushmm.org/content/en/article/antisemitism Confront Antisemitism https://www.ushmm.org/confront-antisemitism Antisemitism Today https://www.ushmm.org/confront-antisemitism/antisemitism-the-longest- hatred/film/antisemitism-today Educators play a powerful role in society, and the USHMM program Oath and Opposition: -
The Uses of the Synagogue
The uses of the synagogue Bet k’nesset (house of meeting) The word ‘synagogue’ refers to a Jewish place of worship; many Jews refer to it as the bet k’nesset (house of meeting). The synagogue has an important role to play in the wider Jewish community. The name ‘bet k’nesset’ reflects the fact that as well as a place of prayer and worship, the synagogue plays a valuable role as that of a social centre, where various activities take place just as at the original Temple in Jerusalem. Modern synagogues are usually built with meeting rooms or classrooms incorporated into the building. There will sometimes be a hall for community use, which acts as a venue for a variety of events such as bar mitzvah and wedding celebrations. The synagogue therefore acts as a hub for all ages, holding youth club meetings, hosting lectures, and providing a meeting place for senior citizens. ‘Bet midrash’ (house of study) The name ‘bet midrash’ (house of study) and ‘shul’ (school) refers to the synagogue as a place for study and underlines the fact that education is very important in Jewish life. The Torah says: ‘And these words which I command you today shall be in your heart. You shall teach them diligently to your children …’ (Deuteronomy 6:6-7). For many Jewish children who attend secular schools, there is no opportunity to study Hebrew as part of the mainstream curriculum. For this reason, Jewish children are able to attend Hebrew classes that are held at the synagogue. However, education does not stop with children. -
KMS Sefer Minhagim
KMS Sefer Minhagim Kemp Mill Synagogue Silver Spring, Maryland Version 1.60 February 2017 KMS Sefer Minhagim Version 1.60 Table of Contents 1. NOSACH ........................................................................................................................................................ 1 1.1 RITE FOR SERVICES ............................................................................................................................................ 1 1.2 RITE FOR SELICHOT ............................................................................................................................................ 1 1.3 NOSACH FOR KADDISH ....................................................................................................................................... 1 1.4 PRONUNCIATION ............................................................................................................................................... 1 1.5 LUACH ............................................................................................................................................................ 1 2. WHO MAY SERVE AS SH’LIACH TZIBUR .......................................................................................................... 2 2.1 SH’LIACH TZIBUR MUST BE APPOINTED .................................................................................................................. 2 2.2 QUALIFICATIONS TO SERVE AS SH’LIACH TZIBUR ..................................................................................................... -
High-Priestly Vestments and the Jerusalem Temple in Flavius Josephus
AnnetteWeissenrieder Aroadmap to heaven: High-priestly vestments and the Jerusalem Temple in Flavius Josephus In this chapter,Iexamine the architecture of the Jerusalem temple and of priest- ly vestments as loci of religious innovation, which were embedded in Josephus’ complex political and religious agenda.Ialso offer an exploration of Josephus’ ekphrastic treatment of the architectural complexities of the First and Second Temple and the vestments of the priests and high priests. As Imaintain, not only do the priestly and high priestlyvestments represent the Jewish cult of pu- rity,and reflect the orderofthe cosmos to summon the presenceofGod as cre- ator of heaven and earth, but they are alsoofgreat political significance. “When the Romans entered on the government [of Judea], they took possession of the vestments of the highpriest,and […]the captain of the guard lights alamp there every day”.¹ This is the description givenbythe Jewishhistorian Flavius Josephus² of the special vestments worn by the high priests when they enter the HolyofHolies once ayear,onthe DayofAtonement.The highpriesthood was the most important institution of Judaism with regardtoreligious life and governmental powers.Since the Hasmonean John Hyrcanos I(134–104 BCE), the highpriest’svestments had been laid up at the tower on the north sideof the temple.³ Seven days before the festival the vestments were delivered to the priestsand after having purified the vestments, the high priests madeuse of them. The tower was rebuilt by Herod, who named the tower ‘Antonia’ in honour of his friend Marcus Antonius, and the garments were kept there during his reign, as well as thatofhis son Archelaos until Judea came under the direct con- trol of the Romanadministration (4BCE-6CE; AJ 18.93). -
Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots
Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots By Rabbi Binyomin Shlomo Hamburger Synopsis ofvolulnes I-IV Machan Moreshcs Ashkenaz The Institute for German-Jewish Heritage Bnei Brak 2010 Cutting A Boy's Hair Without Doing a Chalaka (Ups herin) The German custom to bring a young boy to the synagogue with a wirnpel (wrapping for the Torah scroll) has no connection whatsoever to the practice of the chalaka (the Arabic term 0h for Upsherin) observed by Sepharadirn and later adopted by many Chasidirn. The custom of holding a special celebration marking the boy's first haircut developed among these groups. The celebration takes place at a specific age, usually three. The festivity is customarily held near the gravesite of a tzadik or in a synagogue. This custom was unknown in ancient Sephardic and Ashkenazic communities. The earliest reports of the chalaka celebration are found in accounts written by Sepharadim early in the period of the Acharonim. Some three centuries later, we find the first indications that the custom had made its way into Chasidic circles. The most important source concerning the chalaka is the account of the celebration in which the Ari-zal is involved. The details of this story are somewhat vague, and it is unclear whether the Ari-zal made a chalaka for his son, or whether the account refers to his disciple, Rabbi Yonatan Sagish. There is also some question as to whether the Ari-zal patrticipated in Lag Ba 'orner events in Meron after his kabalistic insights because the custom to conduct a chalaka on Lag Ba 'orner runs in opposition to the Ari-zal's final ruling that forbade hair cutting during the orner period. -
RABBIS and SYNAGOGUE ADMINISTRATION Practice and Problems MEL MOGULOF Berkeley, California
RABBIS AND SYNAGOGUE ADMINISTRATION Practice and Problems MEL MOGULOF Berkeley, California A study of synagogues in the San Francisco area revealed several trends in synagogue administration: the emerging role of the rabbi as the CEO of the congregation and its leader in matters both spiritual and profane; the development of a professional position of synagogue administrator; and greater efforts to rationalize dues negotiation and collec tion procedures. The extent to which synagogues deepen their relationships with federa tions in efforts to enhance Jewish continuity will partly depend on their effective manage ment n pursuing its commitment to Jewish Hfe THE ADMINISTRATIVE ROLE OF THE In the San Francisco Bay Area, the Koret RABBI Foundation has recently made major grants In their rabbinic education, rabbis do not re in support of synagogues. One of these ceive much preparation for their role of pro grants makes available technical assistance viding administrative leadership and yet lay on issues related to synagogue administra congregational leaders seem increasingly tion. In preparation for this techrucal assis ready to see their rabbis as the chief execu tance Koret invited several congregations to tive officers (CEOs) of their congregations. participate in an effort to determine patterns Reference to the rabbi as CEO was made re of synagogue administration and to identify peatedly in my interviews with lay leaders. perceived administrative problems. Four And the larger the congregation, the more synagogues agreed to participate in this ef likely was the reference made. fort. These congregations range in size Occasionally reference was made to a from under 200 membership units to over model of rabbinic leadership in which the 1,000 and include the three major syna rabbi's domain is the religious life ofthe gogue movements. -
The Sephardim of the United States: an Exploratory Study
The Sephardim of the United States: An Exploratory Study by MARC D. ANGEL WESTERN AND LEVANTINE SEPHARDIM • EARLY AMERICAN SETTLEMENT • DEVELOPMENT OF AMERICAN COMMUNITY • IMMIGRATION FROM LEVANT • JUDEO-SPANISH COMMUNITY • JUDEO-GREEK COMMUNITY • JUDEO-ARABIC COMMUNITY • SURVEY OF AMERICAN SEPHARDIM • BIRTHRATE • ECO- NOMIC STATUS • SECULAR AND RELIGIOUS EDUCATION • HISPANIC CHARACTER • SEPHARDI-ASHKENAZI INTERMARRIAGE • COMPARISON OF FOUR COMMUNITIES INTRODUCTION IN ITS MOST LITERAL SENSE the term Sephardi refers to Jews of Iberian origin. Sepharad is the Hebrew word for Spain. However, the term has generally come to include almost any Jew who is not Ashkenazi, who does not have a German- or Yiddish-language background.1 Although there are wide cultural divergences within the Note: It was necessary to consult many unpublished sources for this pioneering study. I am especially grateful to the Trustees of Congregation Shearith Israel, the Spanish and Portuguese Synagogue in New York City, for permitting me to use minutes of meetings, letters, and other unpublished materials. I am also indebted to the Synagogue's Sisterhood for making available its minutes. I wish to express my profound appreciation to Professor Nathan Goldberg of Yeshiva University for his guidance throughout every phase of this study. My special thanks go also to Messrs. Edgar J. Nathan 3rd, Joseph Papo, and Victor Tarry for reading the historical part of this essay and offering valuable suggestions and corrections, and to my wife for her excellent cooperation and assistance. Cecil Roth, "On Sephardi Jewry," Kol Sepharad, September-October 1966, pp. 2-6; Solomon Sassoon, "The Spiritual Heritage of the Sephardim," in Richard Barnett, ed., The Sephardi Heritage (New York, 1971), pp.