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Shabbat Shalom from Cyberspace May 11, 2013 - 2 Sivan 5773
Shabbat Shalom from Cyberspace May 11, 2013 - 2 Sivan 5773 SHABBAT SHALOM FROM CYBERSPACE BEMIDBAR/SHABUOT MAY 10-11, 2013 2 SIVAN 5773 Day 46 of the Omer Happy Mother’s Day to all and Happy Anniversary Chantelle SEPHARDIC CONGREGATION OF LONG BEACH We look forward to welcoming Baruch and Michal Abittan & Rabbi Dr. Meyer and Debra who along with Rebetzin Ida are sponsoring the Kidush in honor of their, daughter, granddaughter and great granddaughter Sarah Chaya, Abittan Friday Night: Candles: 7:41 PM - Afternoon and Evening service (Minha/Arbith): 7:00 PM Morning Service (Shaharith): 9:00AM –Please say Shemah at home by 8:29 AM 11:00 - 12:00 Orah's will be here with our Shabbat Morning Kids Program upstairs in the Rabbi's study. Stories, Tefillah, Games, Snacks and more . And Leah Colish will be babysitting down in the playroom 5:30 - Mincha Shabbat Afternoon Oneg with Rabbi Yosef and Leah; Treats, Stories, Basketball, Hula-hoop, Parsha Quiz, Tefillot, Raffles and Fun! Supervised play during Seudat Shelishit. 5:30: Ladies Torah Class at the Lemberger's 1 East Olive. Pirkei Avot 6:30 with Rabbi Aharon Minha: 7:00 PM – Seudah Shelishi and a Class 7:30 – with Rabbi David – Seudah Shelishi co-sponsored in honor of Chantelle and David’s anniversary and for all the moms on mother’s day … Evening Service (Arbith): 8:30 PM - Shabbat Ends: 8:41PM WEEKDAY TEFILLA SCHEDULE Shaharit Sunday8:00, Mon-Fri at 7:00 (6:55 Mondays and Thursdays) WEEKDAY TORAH CLASS SCHEDULE Daily 6:30 AM class – Honest Business Practices Monday Night Class with Rabba Yanai – 7PM Monday night LADIES: Wednesday Night 8PM with Esther Wein at various homes – continues next week Financial Peace University – Continues next Tuesday at 8PM The sisterhood will once again sponsor lunch the second day of shavuoth. -
Guide to Practical Halacha and Home Ritual for Conservative Jews
DRAFT Guide to Practical Halacha and Home Ritual For Conservative Jews By Yehuda Wiesen Last Revised August 11, 2004 I am looking for a publisher for this Guide. Contact me with suggestions. (Contact info is on page 2.) Copyright © 1998,1999, 2000, 2001, 2002, 2003, 2004 Joel P. Wiesen Newton, Massachusetts 02459 Limited and revocable permission is granted to reproduce this book as follows: (a) the copyright notice must remain in place on each page (if less than a page is reproduced, the source must be cited as it appears at the bottom of each page), (b) the reproduction may be distributed only for non-profit purposes, and (c) no charge may be made for copying, mailing or distribution of the copies. All requests for other reproduction rights should be addressed to the author. DRAFT Guide to Practical Halacha and Home Ritual For Conservative Jews Preface Many Conservative Jews have a strong desire to learn some practical and ritual halacha (Jewish law) but have no ready source of succinct information. Often the only readily available books or web sites present an Orthodox viewpoint. This Guide is meant to provide an introduction to selected practical halachic topics from the viewpoint of Conservative Judaism. In addition, it gives some instruction on how to conduct various home rituals, and gives basic guidance for some major life events and other situations when a Rabbi may not be immediately available. Halacha is a guide to living a religious, ethical and moral life of the type expected and required of a Jew. Halacha covers all aspects of life, including, for example, food, business law and ethics, marriage, raising children, birth, death, mourning, holidays, and prayer. -
What We LOVE About Being Jewish!
the Volume 31, Number 7 March 2012 TEMPLE BETH ABRAHAM Adar / Nisan 5772 What we LOVE about being Jewish! Volume 37•Number 7 March 2018•Adar 5778 R i Pu M WHAT’S HAPPENING SERVICES SCHEDULE Please join us for an evening of Monday & Thursday Morning Minyan JEWISH MEDITATION In the Chapel, 8:00 a.m. Thursday, March 22, 7:00 - 8:30 p.m. On Holidays, start time is 9:00 a.m. Temple Beth Abraham Chapel Friday Evening (Kabbalat Shabbat) In the Chapel, 6:15 p.m. We will chant, meditate, learn and share together in community. Open to everyone, Candle Lighting (Friday) absolutely no previous experience required. March 2 5:46 p.m. Meditation supports the practice of presence. March 9 5:53 p.m. It boosts your immune system, calms your nerves, March 16 6:59 p.m. and helps us stay connected with what is most important. March 23 7:06 p.m. Future dates: April 19, May 26 March 30 7:12 p.m. RSVP by email [email protected], if you know you are planning to attend. Walk-ins always Shabbat Morning welcome! In the Sanctuary, 9:30 a.m. $18 cash or check payable at the event. Torah Portions (Saturday) The evening will be facilitated by TBA member March 3 Ki Tisa Jueli Garfinkle who is certified and has been teaching Jewish meditation since 2004. Jueli’s March 10 Vayakhel-Pekudei classes are based on the Jewish mystical tradition March 17 Vayikra and calendar, and always include meaningful March 24 Tzav everyday practices to cultivate March 31 Pesach I presence, joy, and connection. -
Next Year in Jerusalem: Constructions of Israeli Nationalism in High Holiday Rituals
Pursuit - The Journal of Undergraduate Research at The University of Tennessee Volume 2 Issue 1 Spring 2011 Article 7 March 2011 Next Year in Jerusalem: Constructions of Israeli Nationalism in High Holiday Rituals Amelia Caron University of Tennessee - Knoxville, [email protected] Follow this and additional works at: https://trace.tennessee.edu/pursuit Recommended Citation Caron, Amelia (2011) "Next Year in Jerusalem: Constructions of Israeli Nationalism in High Holiday Rituals," Pursuit - The Journal of Undergraduate Research at The University of Tennessee: Vol. 2 : Iss. 1 , Article 7. Available at: https://trace.tennessee.edu/pursuit/vol2/iss1/7 This Article is brought to you for free and open access by Volunteer, Open Access, Library Journals (VOL Journals), published in partnership with The University of Tennessee (UT) University Libraries. This article has been accepted for inclusion in Pursuit - The Journal of Undergraduate Research at The University of Tennessee by an authorized editor. For more information, please visit https://trace.tennessee.edu/pursuit. Pursuit: The Journal of Undergraduate Research at the University of Tennessee Copyright © The University of Tennessee Next Year in Jerusalem: Constructions of Israeli Nationalism in High Holiday Rituals AMELIA CARON Advisor: Tricia Redeker Hepner College Scholars Program, University of Tennessee, Knoxville This article explores the intersection of nationalism and Jewish identity main- tenance with High Holiday celebrations carried out in the Diaspora. Using directed interviews and participant observation, I took part in the rituals of Rosh Hashanah (the Jewish New Year) and Yom Kippur (the Day of Atonement) to uncover the way that American Jews and Israelis living in the Jewish Diaspora create and sustain a dialogue with their “traditional” homeland, Israel. -
Musical Instruments and Recorded Music As Part of Shabbat and Festival Worship
Musical Instruments and Recorded Music as Part of Shabbat and Festival Worship Rabbis Elie Kaplan Spitz and Elliot N. Dorff Voting Draft - 2010. She’alah: May we play musical instruments or use recorded music on Shabbat and hagim as part of synagogue worship? If yes, what are the limitations regarding the following: 1. Repairing a broken string or reed 2. Tuning string or wind instruments 3. Playing electrical instruments and using prerecorded music 4. Carrying the instrument 5. Blowing the shofar 6. Qualifications and pay of musicians I. Introduction The use of musical instruments as an accompaniment to services on Shabbat and sacred holidays (yom tov) is increasing among Conservative synagogues. During a recent United Synagogue of Conservative Judaism’s biennial conference, a Shabbat worship service included singing the traditional morning prayers with musician accompaniment on guitar and electronic keyboard.1 Previously, a United Synagogue magazine article profiled a synagogue as a model of success that used musical instruments to enliven its Shabbat services.2 The matter-of-fact presentation written by its spiritual leader did not suggest any tension between the use of musical instruments and halakhic norms. While as a movement we have approved the use of some instruments on Shabbat, such as the organ, we remain in need of guidelines to preserve the sanctity of the holy days. Until now, the CJLS (Committee of Jewish Law and Standards) has not analyzed halakhic questions that relate to string and wind instruments, such as 1 See “Synagogues Become Rock Venues: Congregations Using Music to Revitalize Membership Rolls,” by Rebecca Spence, Forward, January 4, 2008, A3. -
From: Morris Allen
From: David Kraemer To: Covid Affiliate Archives Subject: FW: One Person’s Response to Communal Fear 6.3.20 Date: Wednesday, July 15, 2020 9:48:42 AM From: Morris Allen <[email protected]> Sent: Wednesday, June 3, 2020 9:27 AM To: MOJO210AL <[email protected]> Subject: One Person’s Response to Communal Fear 6.3.20 WAGON WHEEL CENSUS (different route for part of walk) 2 Cars 5 Trucks 2 Runners No school bus #1916 Sunday will mark the end of 13 weeks since I began this process of reclaiming my life after not being able to walk around Lake Nokomis one time. It will mark the end, for at least a week, of these daily reflections that have become part of my life in a way that I never imagined when I first began sitting down and writing. Sunday will also mark the moment when I loosen the social distancing that has become a serious daily part of my life. A long-planned family vacation (see earlier post on travel insurance) has been replaced with a somewhat crazy drive out to New York and back between Sunday and Friday. We will drive out with the newest Doctor in our family in her car and rent a car to drive back on Thursday and be home before Shabbat. And so, dear friends-whether it would have been as a result of sitting on the Outer Banks in North Carolina or now as a result of a drive to and from New York—it will be a time for a pause and a change of my morning rituals for a week. -
Guide to Traditional Jewish Observance in a Hospital Ohkujv ,Hcc Ohtmnbv Ohkujk Lhrsn
Guide to Traditional Jewish Observance in a Hospital ohkujv ,hcc ohtmnbv ohkujk lhrsn By Rabbi Jason Weiner Cover art: Part of the “Jewish Contributions to Medicine” mural by Terry Schoonhover. Commissioned for Cedars-Sinai and on permanent display in the Harvey Morse Auditorium. Courtesy of Cedars-Sinai. Guide to Traditional Jewish Observance in a Hospital ohkujv ,hcc ohtmnbv ohkujk lhrsn By Rabbi Jason Weiner © 2012 - Jason Weiner – All rights reserved. ,nab hukhgku rfzk Dedicated in Loving Memory of v’’g cegh icutr rwwc ohhj kthrt wr Ariel Avrech A”H /v/c /m/b/, By his Beloved Grandparents Rabbi Philip Harris Singer k"mz and Mrs. Celia Singer Dedicated by awwung van rwwc ktezjh wr ~ Howard Hyzen In Honor of his Beloved Wife Claire Hyzen whjha u,tuprku u,ufzk uhvh ukt vru, hrcsu uck ,csb Table of Contents Letters of Approbation .................................................... 9 Introduction ............................................................ 14 I. Categories of Illness .................................................... 17 A. Minor Ailments .....................................................17 B. Incapacitating and Life-Threatening Illnesses ............................17 II. Shabbat .............................................................. 21 A. Dangerously Ill Patient on Shabbat/Holidays – General Principles ..........21 B. “Shinui” Doing a Shabbat labor in an awkward, backhanded manner ........24 C. “Amira L’Akum” Asking someone who is not Jewish to violate Shabbat .......25 D. Use of Electricity ....................................................25 -
Inviting Non-Observant Jews for Shabbat and Yom Tov
Rabbi Chaim Jachter Inviting Non-Observant Jews for Shabbat and Yom Tov Inviting Non-Observant Jews for Shabbat and Yom Tov Many families face the dilemma as to whether to invite non-observant friends or relatives to a Yom Tov meal. On one hand, the potential for positive spiritual impact is enormous, as outreach (Kiruv) professionals agree that seeing a joyous family experience a peak Torah event such as a Yom Tov meal has motivated many to increase their level of commitment to Torah observance. On the other hand, extending an invitation to a non- observant join a Yom Tov meal involves the guest driving to the meal by car (unless he or she is a neighbor). This question is even thornier for those who have become religious and have had family gathering in their home for a Yom Tov meal every year. If one does not continue inviting his relatives due to concern for their driving, he risks alienating his extended family. Similarly, if one does not invite relatives to a Shabbat or Yom Tov Bar Mitzvah one risks the relative becoming very insulted and upset. The Poskim (Halachic authorities) of the twentieth century grappled with this quandary and have arrived at a variety of approaches. We shall present three approaches – that of Rav Moshe Feinstein, Rav Moshe Shterbuch, and Rav Shlomo Zalman Auerbach, concluding with some practical alternatives. ●●● 1. Teshuvot Igrot Moshe Orach Chaim 1:98 and 99 הנה בדבר רצון הבע"ב לעשות מנין עבור הילדים לחנכם שברור שיבואו במכוניות ויחללו השבת מצד רחוק המקום, פשוט וברור שאסור אף לקטנים שאינם בני מצוה, דכי חנוך תפלה עדיף מחנוך מצות שבת. -
Did You Hear the One About the Sephardic Boy Who Walks Into This Orthodox Yeshiva?
Did You Hear the One about the Sephardic Boy Who Walks into This Orthodox Yeshiva? Byline: Neil Sheff When I graduated Rambam Torah Institute, a Los Angeles Orthodox High School, in 1978 (Rambam closed in 1979, giving way to the opening of YULA and the Simon Wiesenthal Center), I was about to enter UCLA with a schizophrenic approach to my own Jewish identity. On the one hand, I had grown up in the Sephardic-Ladino community where I was about the only one to receive a formal Jewish education from middle school on. Being “shomer shabbat” was very old-country and unheard of in “Rodesli-L.A.” (the community of Jews descended from the Island of Rhodes who established the Sephardic Hebrew Center in L.A., where we were members). The only ones who admired or understood why I chose a more traditional path for myself were the senior citizens born in Rhodes, toward whom I tended to gravitate. Being an only child to a mother who was an only child, and having lost my father when I was a baby, my “playdates” typically were in the living rooms of elderly Rodesli immigrants, who told stories and jokes in Ladino, entertained with dulce (homemade preserves) served in beautiful silver bowls with silver spoons along with coffee, biskochos (round sesame or cinnamon covered cookies), and assortments of burekas or pastelikos (savory turnovers), reshas (homemade pretzels), hard cheese, olives, and abidahu (dried, wax-covered fish roe that was a delicacy), or salado (salted, cured mackerel or tuna). There were no chicken nuggets or peanut butter and jelly sandwiches at these afternoon gatherings! These visits often took place on Shabbat afternoons; most of the community lived either on the same block or within a few minutes’ walk or drive of each other. -
Daniela Kranz Phd Thesis
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by St Andrews Research Repository SHADES OF JEWISHNESS: THE CREATION AND MAINTENANCE OF A LIBERAL JEWISH COMMUNITY IN POST-SHOAH GERMANY Daniela Kranz A Thesis Submitted for the Degree of PhD at the University of St. Andrews 2009 Full metadata for this item is available in the St Andrews Digital Research Repository at: https://research-repository.st-andrews.ac.uk/ Please use this identifier to cite or link to this item: http://hdl.handle.net/10023/872 This item is protected by original copyright Shades of Jewishness: The creation and maintenance of a liberal Jewish community in post- Shoah Germany Daniela Kranz PhD thesis Submission date: 1 Abstract This PhD thesis focuses on the creation and maintenance of the liberal Jewish community in present day Cologne, Germany. The community has the telling name Gescher LaMassoret, which translates into „Bridge to Tradition.‟ The name gives away that this specific community, its individual members and its struggles cannot be understood without the socio-historic context of Germany and the Holocaust. Although this Jewish community is not a community of Holocaust survivors, the dichotomy Jewish-German takes various shapes within the community and surfaces in the narratives of the individual members. These narratives reflect the uniqueness of each individual in the community. While this is a truism, this individual uniqueness is a key element in Gescher LaMassoret, whose membership consists of people from various countries who have various native languages. Furthermore, the community comprises members of Jewish descent as well as Jews of conversion who are of German, non- Jewish parentage. -
Kashrut, Halachah, and Conservative Jews the Shefanetwork Journal 5768:2
ShefaNetwork.org: The Conservative Movement Dreaming from Within Journal 5768:2 Kashrut, Halachah, and Conservative Jews The ShefaNetwork Journal 5768:2 The mission of the Shefa Network is two‐fold: To bring together dreamers from within the Conservative Movement, and to give their Dreams an audible voice. [1] ShefaNetwork.org: The Conservative Movement Dreaming from Within Journal 5768:2 Welcome. The ShefaNetwork was founded in December of 2004 as a grassroots conversation for engaged and hopeful Conservative Jews. As of September 2008, there have been over 40,000 hits to the ShefaNetwork website and over 2100 messages posted to the listserv. The envisioned conversation has continued, and grown in scope, depth, and purpose. We are all invested in a dynamic future for Conservative Jews and the movement we share. This fourth journal is an edited compilation of the recent ShefaNetwork conversation about “Kashrut, Halachah, and Conservative Jews” sparked by a post by Rabbi Barry (Baruch) Leff in preparation of his forthcoming presentation of a Teshuva on the topic of Eating Out in Restaurants to the CJLS. Messages 2109‐2164 on the Shefa listserv, edited into this journal format, represent a wide variety of voices, including rabbis, journalists, lay leaders, rabbinical students, and others. Chancellor Arnie Eisen has written regarding Kashrut: “…selectivity is typical… Resolving differences over kashrut took center stage in our conversations with several respondents on the matter of how, in general, they dealt with different approaches to Judaism with their spouses. Their stories are filled with clear references to both affection and conflict… Kashrut takes on such significance that failure to harmonize [differing] approaches could have led to severe [relational] problems. -
Jewish Counterculture Oral History Project GEORGE JOHNSON
Jewish Counterculture Oral History Project GEORGE JOHNSON Interviewed by Jayne K. Guberman February 1, 2017 A Project of the Jewish Studies Program at the University of Pennsylvania George Johnson, 02/01/17 Jayne Guberman (JG): My name is Jayne Guberman, and today is Wednesday, February 1, 2017. I'm here with George Johnson at his home in Chevy Chase, Maryland, and we're going to record an interview for the Jewish Counterculture Oral History Project. George, do I have your permission to record this interview? George Johnson (GJ): Yes. JG: So as you know, today we're going to explore your experiences during the late sixties and early seventies, in particular your involvement in Fabrangen, and the impact that the havurah has had on your own life and, beyond to the larger Jewish world. I'd like to start by talking about your personal and family background, and to flesh out a bit who you were at the time you got involved with Fabrangen. Can we start by your telling me briefly about your family when you were growing up, your parents and other family members? GJ: Starting from where, in their lives for example? JG: Who they were when you were growing up, and/or where your family came from. GJ: My mother was Canadian. She married my father in 1935. My father was born and raised on Long Island, in New York. My father was a gas station proprietor in Port Washington, Long Island. Subsequently, after the war, he became a car dealer. He sold foreign cars. He was a businessman.