CONGRESSIONAL RECORD — Extensions of Remarks November 17, 2005 That
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Faith Voices Letter
In Support Of Keeping Houses Of Worship Nonpartisan August 16, 2017 Dear Senator: As a leader in my religious community, I am strongly opposed to any effort to repeal or weaken current law that protects houses of worship from becoming centers of partisan politics. Changing the law would threaten the integrity and independence of houses of worship. We must not allow our sacred spaces to be transformed into spaces used to endorse or oppose political candidates. Faith leaders are called to speak truth to power, and we cannot do so if we are merely cogs in partisan political machines. The prophetic role of faith communities necessitates that we retain our independent voice. Current law respects this independence and strikes the right balance: houses of worship that enjoy favored tax-exempt status may engage in advocacy to address moral and political issues, but they cannot tell people who to vote for or against. Nothing in current law, however, prohibits me from endorsing or opposing political candidates in my own personal capacity. Changing the law to repeal or weaken the “Johnson Amendment” – the section of the tax code that prevents tax-exempt nonprofit organizations from endorsing or opposing candidates – would harm houses of worship, which are not identified or divided by partisan lines. Particularly in today’s political climate, engaging in partisan politics and issuing endorsements would be highly divisive and have a detrimental impact on congregational unity and civil discourse. I therefore urge you to oppose any repeal or weakening of the Johnson Amendment, thereby protecting the independence and integrity of houses of worship and other religious organizations in the charitable sector. -
I. the Rodef Shalom in Rabbinic Texts Study the Following Mishnah (3Rd Century CE, Land of Israel) Carefully in Havruta (Study Partner)
The Rodef Shalom: From Text to History to Global Network Rabbi Daniel Roth, PhD Pardes Center for Judaism and Conflict Resolution [email protected] I. The Rodef Shalom in Rabbinic Texts Study the following Mishnah (3rd Century CE, Land of Israel) carefully in havruta (study partner). Make a list of all of the questions you can think of on this Mishnah. משנה אבות א:יב Mishnah, Avot, 1:12 הלל אומר: :Hillel says הווי תלמידו של אהרן. .Be a student of Aaron אוהב שלום A lover of peace ורודף שלום ,(A pursuer of peace (rodef shalom אהב את הבריות ,A lover of people ומקרבן לתורה. .Who brings them closer to Torah ____________________________________________________________________________ ____________________________________________________________________________ __________________________________ [Save for Group Discussion] 1. Why Be a Student of Aaron? Why do you think the Mishnah first said to be a student of Aaron’s, instead of just “a lover of peace and pursuer of peace"? How does Rabbi Shmuel de Ozedah (16th century Tzfat, Land of Israel) answer this question in his commentary on the mishnah? ר' שמואל די אוזידא, מדרש שמואל אבות Midrash Shmuel, Avot 1:12 (Rabbi Shmuel de א:יב (Ozedah And it is possible that he said "be of the students of ואיפשר עוד שאמר "הוי מתלמידיו של Aaron," and did not (just) say "be a lover of peace" since אהרן" ולא אמר 'הוי אוהב שלום' לפי שכל every person in their own eyes is a lover of peace, and אדם בעיני עצמו הוא אוהב שלום ואף אם even if he is a person of strife and conflict, he does not הוא איש ריב ומדון אינו רואה חובה לעצמו see any fault with himself. -
Daniel Soyer 379 East 8 Street Brooklyn, NY 11218 718-941-3219
Daniel Soyer 379 East 8 th Street Brooklyn, NY 11218 718-941-3219 [email protected] Education New York University - Ph.D. in History, 1994 - M.A. in History, 1985 - Certificate in Archival Management, 1986. Dissertation: "Jewish Landsmanshaftn (Hometown Associations) in New York, 1880s to 1924." Oberlin College - A.B. in Government, l979. Union College - Attended, 1975-1976. Columbia University, Uriel Weinreich Summer Program in Yiddish Language, Literature and Culture - Attended, 1975-l976, l978. Current Position Fall 1997 – Present – Assistant Professor (1997-2003), Associate Professor (2003-2009), Professor (2009-Present) of History, Fordham University -- “Introduction to Modern American History” -- “Ethnic America” -- “The City in American History” (undergraduate and graduate versions) -- “New York City: History and Culture” (graduate course) --“New York City: People and Communities (undergraduate seminar) --“U.S. Immigration and Ethnicity” (undergraduate and graduate versions) --“Jazz Age to Hard Times: U.S. in the 1920s and 1930s” --“US Ethnic Politics” (undergraduate seminar) --“September 11 in New York City History” --“Proseminar/Seminar in US History” (graduate seminar) --“New York City Politics” (undergraduate and graduate versions) --“History of New York City” --“New York as a Catholic and Jewish City” (co-taught) --“Jewish People in the Modern World” Other Teaching Experience Fall 1996 - Adjunct Assistant Professor, Brooklyn College, C.U.N.Y. (Adult Extension) -- "The History of New York City." Spring 1995 - Visiting Assistant Professor, University of Wisconsin - Madison -- "The Jewish People in America" -- "Eastern European Jewish Immigrant Experience, 1880s-1920s." Fall 1994 - Guest Faculty (Unranked), Sarah Lawrence College -- "Jewish Identities in the Modern World." Summer 1985 - Adjunct Lecturer, Fiorello H. La Guardia Community College, C.U.N.Y. -
College of the Holy Cross Archives & Special Collections P.O
College of the Holy Cross Archives & Special Collections P.O. Box 3A, Worcester, MA 01610-2395 College of the Holy Cross Archives and Special Collections Collection Inventory Accession Number: 2014- Collection Name (Title): Moran, James P., Congressional Papers Dates of Material: Size of Collection: Arrangement: Restrictions: Related Material: Preferred Citation: James P. Moran, Congressional Papers Processed on: Dec. 2014 - June 2016 Biography/History: James P. Moran was born in Buffalo, New York on May 16, 1945. He grew up in Natick, MA and attended the College of the Holy Cross on a football scholarship, graduating in 1967 with a BA in Economics. He went on to attend the University of Pittsburgh, where he received a Master’s of Public Administration in 1970. In 1979 Moran was elected to the city council of Alexandria, Virginia, which marked the beginning of a long career in politics. In 1985 and 1988 he was elected to serve as Mayor of Alexandria. He resigned in 1990 when he was elected to his first term in Congress. While a member of Congress, Moran served on the Committee of Appropriations and was a member of the LGBT Equality, Congressional Progressive, Animal Protection, Sudan, Sportsmen’s, International Conservation, Congressional Arts, Congressional Bike, Safe Climate, and Crohn’s and Colitis Caucuses. He was also co-founder of the New Democrat Coalition. He served as representative for Virginia’s 8th District until he retired at the end of his term in January 2015. After retiring from Congress Moran accepted positions as a Legislative Advisor at a D.C. area law firm, and accepted a faculty position in Virginia Tech’s School of Public and International Affairs. -
CCAR Journal the Reform Jewish Quarterly
CCAR Journal The Reform Jewish Quarterly Halachah and Reform Judaism Contents FROM THE EDITOR At the Gates — ohrgJc: The Redemption of Halachah . 1 A. Brian Stoller, Guest Editor ARTICLES HALACHIC THEORY What Do We Mean When We Say, “We Are Not Halachic”? . 9 Leon A. Morris Halachah in Reform Theology from Leo Baeck to Eugene B . Borowitz: Authority, Autonomy, and Covenantal Commandments . 17 Rachel Sabath Beit-Halachmi The CCAR Responsa Committee: A History . 40 Joan S. Friedman Reform Halachah and the Claim of Authority: From Theory to Practice and Back Again . 54 Mark Washofsky Is a Reform Shulchan Aruch Possible? . 74 Alona Lisitsa An Evolving Israeli Reform Judaism: The Roles of Halachah and Civil Religion as Seen in the Writings of the Israel Movement for Progressive Judaism . 92 David Ellenson and Michael Rosen Aggadic Judaism . 113 Edwin Goldberg Spring 2020 i CONTENTS Talmudic Aggadah: Illustrations, Warnings, and Counterarguments to Halachah . 120 Amy Scheinerman Halachah for Hedgehogs: Legal Interpretivism and Reform Philosophy of Halachah . 140 Benjamin C. M. Gurin The Halachic Canon as Literature: Reading for Jewish Ideas and Values . 155 Alyssa M. Gray APPLIED HALACHAH Communal Halachic Decision-Making . 174 Erica Asch Growing More Than Vegetables: A Case Study in the Use of CCAR Responsa in Planting the Tri-Faith Community Garden . 186 Deana Sussman Berezin Yoga as a Jewish Worship Practice: Chukat Hagoyim or Spiritual Innovation? . 200 Liz P. G. Hirsch and Yael Rapport Nursing in Shul: A Halachically Informed Perspective . 208 Michal Loving Can We Say Mourner’s Kaddish in Cases of Miscarriage, Stillbirth, and Nefel? . 215 Jeremy R. -
Reform Judaism: in 1000 Words Gender
Reform Judaism: In 1000 Words Gender Context One of the distinctive features of Reform Judaism is our unequivocal commitment to gender equality. Or is it? As Rabbi Barbara Borts of Darlington Hebrew Congregation writes, though there are many examples of equality in our movement (such as our exceptional siddur and women in senior rabbinic positions) the journey towards true equality in our communities has been a process of development over many years, and in some ways is not yet complete. Content The male rabbi who was approached to write this section demurred, believing it was inappropriate for him to write about gender issues. Gender, he believed, really meant ‘women.’ This is a natural conclusion. After all, Judaism developed as a patriarchal religion with strict delineations between male Jewish life and female Jewish life: male Judaism was the norm [a Jew and His Judaism] and the woman, a separate category.i Although the idea of gender now encompasses many aspects of sexual identity, for most people, ‘gender’ will mean ‘women’ and we will thus examine past and current thinking about women’s roles in the MRJ. In 1840 West London Synagogue, women’s equality was not part of the founders’ visions. Women sat in the balcony until 1910 (except for the Yamim Nora’im) and the choir was initially all-male, although women would join early on.ii Other founding synagogues discussed participation by women, but there was no consensus about what equality for women entailed, not even through the 1990s and perhaps beyond. The first women rabbis often encountered great opposition and found it difficult to gain employment against male candidates for particular jobs. -
* a Journal of Jewish Responsibility "Real" Anti-Semitism in America
the upper West Side of New York, a wide range Sh'ma set of vignettes from coast to coast (and, occasion- ally from between the coasts) prove to Silberman that there is no significant, no official and no * a journal of Jewish responsibility "real" anti-Semitism in America. They also indi- fc . 16/315, MAY 30, 1986 cate that Jews no longer believe they have to give up their Jewishness to succeed. Alas, as the Yid- dish proverb has it, from "for example" comes no proof. These triumphalist assertions are counter-intuitive. One does not have to do the work of the defense agencies, with their inevitable self-interest in bad news, to offer examples of rishus among us. Last A letter from the editor month the Democratic party in Illinois nominated two La Rouche fanatics to state-wide office. And, Eugene B. Borowitz worse than that, one of them was born a Jew, like We were flattered recendy when Prof. Zeev Falk many in that Fascist cult. Perhaps we Jews do kill of the Hebrew University called to say that he had the messenger of good news. Or, more likely, Sil- established "an Israeli Sh'ma." And indeed, we've berman is high on Neo-Yiddishkeit and has missed now received the second issue of his lively Siah some of the bitter nuances. He quotes Professor Mesharim, which I prefer to understand as Wolfson of Harvard's insistence that being a Jew "Straight Talk." Even if you don't read Hebrew, is a burden. Charles Silberman wants to lay his do send him $10 for a year's subscription, 10 burden down, but it was Jesus and not the Torah Harav Berlin St., Jerusalem, 92503, Israel. -
Jewish Philosophy and Western Culture Jewish Prelims I-Xvi NEW.Qxp 25/10/07 14:06 Page Ii
Jewish_Prelims_i-xvi NEW.qxp 25/10/07 14:06 Page i Jewish Philosophy and Western Culture Jewish_Prelims_i-xvi NEW.qxp 25/10/07 14:06 Page ii ‘More than just an introduction to contemporary Jewish philosophy, this important book offers a critique of the embedded assumptions of contemporary post-Christian Western culture. By focusing on the suppressed or denied heritage of Jewish and Islamic philosophy that helped shape Western society, it offers possibilities for recovering broader dimensions beyond a narrow rationalism and materialism. For those impatient with recent one-dimensional dismissals of religion, and surprised by their popularity, it offers a timely reminder of the sources of these views in the Enlightenment, but also the wider humane dimensions of the religious quest that still need to be considered. By recognising the contribution of gender and post-colonial studies it reminds us that philosophy, “the love of wisdom”, is still concerned with the whole human being and the complexity of personal and social relationships.’ Jonathan Magonet, formerly Principal of Leo Baeck College, London, and Vice-President of the Movement for Reform Judaism ‘Jewish Philosophy and Western Culture makes a spirited and highly readable plea for “Jerusalem” over “Athens” – that is, for recovering the moral and spiritual virtues of ancient Judaism within a European and Western intellectual culture that still has a preference for Enlightenment rationalism. Victor Seidler revisits the major Jewish philosophers of the last century as invaluable sources of wisdom for Western philosophers and social theorists in the new century. He calls upon the latter to reclaim body and heart as being inseparable from “mind.”’ Peter Ochs, Edgar Bronfman Professor of Modern Judaic Studies, University of Virginia Jewish_Prelims_i-xvi NEW.qxp 25/10/07 14:06 Page iii JEWISH PHILOSOPHY AND WESTERN CULTURE A Modern Introduction VICTOR J. -
Rewriting the Haggadah: Judaism for Those Who Hold Food Close
Bard College Bard Digital Commons Senior Projects Spring 2020 Bard Undergraduate Senior Projects Spring 2020 Rewriting the Haggadah: Judaism for Those Who Hold Food Close Rose Noël Wax Bard College, [email protected] Follow this and additional works at: https://digitalcommons.bard.edu/senproj_s2020 Part of the Food Studies Commons, Jewish Studies Commons, and the Social and Cultural Anthropology Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Wax, Rose Noël, "Rewriting the Haggadah: Judaism for Those Who Hold Food Close" (2020). Senior Projects Spring 2020. 176. https://digitalcommons.bard.edu/senproj_s2020/176 This Open Access work is protected by copyright and/or related rights. It has been provided to you by Bard College's Stevenson Library with permission from the rights-holder(s). You are free to use this work in any way that is permitted by the copyright and related rights. For other uses you need to obtain permission from the rights- holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. For more information, please contact [email protected]. Rewriting the Haggadah: Judaism for Those Who Hold Food Close Senior Project Submitted to The Division of Social Studies of Bard College by Rose Noël Wax Annandale-on-Hudson, New York May 2020 Acknowledgements Thank you to my parents for teaching me to be strong in my convictions. Thank you to all of the grandparents and great-grandparents I never knew for forging new identities in a country entirely foreign to them. -
Happy Birthday Harry
January/February 2016 VOL. XLIII No. 1 Liberal Judaism is a constituent of the World Union for Progressive Judaism www.liberaljudaism.org ljtoday Happy birthday Harry Mitzvah Day NE OF Liberal Judaism’s most The Liberal Jewish Synagogue (LJS) Award for NPLS beloved, and senior, rabbis service was taken by two of Harry’s Ocelebrated his 90th birthday with children, Rabbis Dr Margaret and Richard special services and kiddushim held at Jacobi, along with LJS senior rabbi, communities all over the UK. Rabbi Alexandra Wright. Harry gave the Rabbi Harry Jacobi was joined by sermon. Others in attendance included friends, family and Liberal Judaism Simon Benscher and Rabbi Danny Rich, members at events at The Liberal Jewish the chair and senior rabbi of Liberal Synagogue, Woodford Liberal Synagogue, Judaism, Rabbi Rachel Benjamin and Birmingham Progressive Synagogue, Rabbi Dr David Goldberg. Southgate Progressive Synagogue, At the end of the service, Harry was Northwood & Pinner Liberal Synagogue visibly moved as his young granddaughter and South Bucks Jewish Community. Tali presented him with a Festschrift Harry, who was born as Heinz Martin written in his honour. The book, reviewed Hirschberg in October 1925, and grew on page 10 of this issue of lj today, was up in Auerbach, Germany, twice fled the edited by Rabbi Danny Rich and features Nazis to become one of Britain’s most contributions from leading Progressive NORTHWOOD & PINNER LIBERAL respected and inspiring religious leaders. Jewish rabbis and thinkers. Another SYNAGOGUE (NPLS) won this year’s granddaughter, Abigail, Mitzvah Day Award for Interfaith wrote the biography Partnership of the Year. -
Gender in Jewish Studies
Gender in Jewish Studies Proceedings of the Sherman Conversations 2017 Volume 13 (2019) GUEST EDITOR Katja Stuerzenhofecker & Renate Smithuis ASSISTANT EDITOR Lawrence Rabone A publication of the Centre for Jewish Studies, University of Manchester, United Kingdom. Co-published by © University of Manchester, UK. All rights reserved under International and Pan-American Copyright Conventions. No part of this volume may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage and retrieval system, without prior permission in writing from the publisher, the University of Manchester, and the co-publisher, Gorgias Press LLC. All inquiries should be addressed to the Centre for Jewish Studies, University of Manchester (email: [email protected]). Co-Published by Gorgias Press LLC 954 River Road Piscataway, NJ 08854 USA Internet: www.gorgiaspress.com Email: [email protected] ISBN 978-1-4632-4056-1 ISSN 1759-1953 This volume is printed on acid-free paper that meets the American National Standard for Permanence of paper for Printed Library Materials. Printed in the United States of America Melilah: Manchester Journal of Jewish Studies is distributed electronically free of charge at www.melilahjournal.org Melilah is an interdisciplinary Open Access journal available in both electronic and book form concerned with Jewish law, history, literature, religion, culture and thought in the ancient, medieval and modern eras. Melilah: A Volume of Studies was founded by Edward Robertson and Meir Wallenstein, and published (in Hebrew) by Manchester University Press from 1944 to 1955. Five substantial volumes were produced before the series was discontinued; these are now available online. -
Arnold Jacob Wolf
challenge was to find plays that would be both adultery is brought to the Temple and is made to meaningful creatively and appropriate within the drink bitter water in which the name of the norms of the community. We had adapted sig- Divine is dissolved. After she drinks, a grand nificant pieces like S. Y. Agnon’s A Simple Story, drama of the body begins: if she is “guilty,” she Rebbe Nachman of Bratslav’s The Seven Beggars, experiences a brutal change of her body. Some and Yair Lipshitz’s adaptation of The Book of say that this leads to death. If she is innocent Esther, entitled Not of the King Alone. Each one she conceives seed. What a wild drama of the of these works provided the necessary elements Jewish body! In Binding, a pairing between a for crafting a great script; each also posed a chal- woman and the name (or spirit) of God is per- lenge because they included male parts, and the formed by a male dancer, with a masked face, cast consisted only of young women. and naked upper body. An ancient ritual earns Leaning on historic theatrical traditions of a whole new meaning. single-gender casts, I started to investigate op- Facing the challenge of working in single- tions for dramatic reversal. My favorite form for gender casts years ago created for me an oppor- reversal has always been drag, which offers ex- tunity to examine and challenge the traditional aggerated theatricality through charade. The templates in which I saw male and female and to essence of drag is the grotesque depiction of the create alternatives that might, through a narrow body.