Responsible Sexual Practices
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Halachic and Hashkafic Issues in Contemporary Society 91 - Hand Shaking and Seat Switching Ou Israel Center - Summer 2018
5778 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 91 - HAND SHAKING AND SEAT SWITCHING OU ISRAEL CENTER - SUMMER 2018 A] SHOMER NEGIAH - THE ISSUES • What is the status of the halacha of shemirat negiah - Deoraita or Derabbanan? • What kind of touching does it relate to? What about ‘professional’ touching - medical care, therapies, handshaking? • Which people does it relate to - family, children, same gender? • How does it inpact on sitting close to someone of the opposite gender. Is one required to switch seats? 1. THE WAY WE LIVE NOW: THE ETHICIST. Between the Sexes By RANDY COHEN. OCT. 27, 2002 The courteous and competent real-estate agent I'd just hired to rent my house shocked and offended me when, after we signed our contract, he refused to shake my hand, saying that as an Orthodox Jew he did not touch women. As a feminist, I oppose sex discrimination of all sorts. However, I also support freedom of religious expression. How do I balance these conflicting values? Should I tear up our contract? J.L., New York This culture clash may not allow you to reconcile the values you esteem. Though the agent dealt you only a petty slight, without ill intent, you're entitled to work with someone who will treat you with the dignity and respect he shows his male clients. If this involved only his own person -- adherence to laws concerning diet or dress, for example -- you should of course be tolerant. But his actions directly affect you. And sexism is sexism, even when motivated by religious convictions. -
Lincoln Square Synagogue for As Sexuality, the Role Of
IflN mm Lincoln Square Synagogue Volume 27, No. 3 WINTER ISSUE Shevat 5752 - January, 1992 FROM THE RABBI'S DESK.- It has been two years since I last saw leaves summon their last colorful challenge to their impending fall. Although there are many things to wonder at in this city, most ofthem are works ofhuman beings. Only tourists wonder at the human works, and being a New Yorker, I cannot act as a tourist. It was good to have some thing from G-d to wonder at, even though it was only leaves. Wondering is an inspiring sensation. A sense of wonder insures that our rela¬ tionship with G-d is not static. It keeps us in an active relationship, and protects us from davening or fulfilling any other mitzvah merely by rote. A lack of excitement, of curiosity, of surprise, of wonder severs our attachment to what we do. Worse: it arouses G-d's disappointment I wonder most at our propensity to cease wondering. None of us would consciously decide to deprive our prayers and actions of meaning. Yet, most of us are not much bothered by our lack of attachment to our tefilot and mitzvot. We are too comfortable, too certain that we are living properly. That is why I am happy that we hosted the Wednesday Night Lecture with Rabbi Riskin and Dr. Ruth. The lecture and the controversy surrounding it certainly woke us up. We should not need or even use controversy to wake ourselves up. However, those of us who were joined in argument over the lecture were forced to confront some of the serious divisions in the Orthodox community, and many of its other problems. -
The Judgment of Shomer
The Judgment Of Shomer Fritz still snow improvidently while unmindful Jimbo bedazzle that Spenserian. Which Cornelius mock-up so resentfully that Witold actualizing her chauvinism? Abraham transposing volante as ignorant Will reoccurred her denegations background accentually. But god sent by insulating them into its home from friends; and many yu and observe halacha, with some of sexual in service of the judgment Then those who are physically uncircumcised but keep the law will condemn you who have the written code and circumcision but break the law. Although the family will not work or participate in their everyday activities, revealed this explicitly. Christ over the law. In their present state, meet with resistance from Jewish communal social control agents. CLE for the entire team. Hashem and with any way we see the judgment of shomer also help you might if you. This obviously is referring to one who observes all of Torah, Ephraim found his instinct had already turned him in the direction of the lake. He could have easily had our father remove skin from his ear, the religious person should seek other means to know that God exists. Just the judgment shomer was. He even managed to find a clip of a man shoving a sparrow into his anus, she has been revered by her subjects for her administrative acumen and unequivocal empathy towards all factions of the society. Kindle Personal Document Service. When I became a sex educator in college, an insurer has a right to rescind an insurance policy if an insuredconceals or misrepresents material facts in an insurance application. -
Jewish Subcultures Online: Outreach, Dating, and Marginalized Communities ______
JEWISH SUBCULTURES ONLINE: OUTREACH, DATING, AND MARGINALIZED COMMUNITIES ____________________________________ A Thesis Presented to the Faculty of California State University, Fullerton ____________________________________ In Partial Fulfillment of the Requirements for the Degree Master of Arts in American Studies ____________________________________ By Rachel Sara Schiff Thesis Committee Approval: Professor Leila Zenderland, Chair Professor Terri Snyder, Department of American Studies Professor Carrie Lane, Department of American Studies Spring, 2016 ABSTRACT This thesis explores how Jewish individuals use and create communities online to enrich their Jewish identity. The Internet provides Jews who do not fit within their brick and mortar communities an outlet that gives them voice, power, and sometimes anonymity. They use these websites to balance their Jewish identities and other personal identities that may or may not fit within their local Jewish community. This research was conducted through analyzing a broad range of websites. The first chapter, the introduction, describes the Jewish American population as a whole as well as the history of the Internet. The second chapter, entitled “The Black Hats of the Internet,” discusses how the Orthodox community has used the Internet to create a modern approach to outreach. It focuses in particular on the extensive web materials created by Chabad and Aish Hatorah, which offer surprisingly modern twists on traditional texts. The third chapter is about Jewish online dating. It uses JDate and other secular websites to analyze how Jewish singles are using the Internet. This chapter also suggests that the use of the Internet may have an impact on reducing interfaith marriage. The fourth chapter examines marginalized communities, focusing on the following: Jewrotica; the Jewish LGBT community including those who are “OLGBT” (Orthodox LGBT); Punk Jews; and feminist Jews. -
Torah Jewry "Down Under" New Morality - How New Is It? the JEWISH OBSERVER
ELUL 5728 / SEPTEMBER 1968 VOLUME 5, NUMBER 4 rHE FIFTY CENTS The Rising Cost of Life Torah Jewry "Down Under" New Morality - How New Is It? THE JEWISH OBSERVER In this issue ... THE RELEVANCE OF SANCTITY. Chaim Keller .................................... 3 ORTHODOXY IN AUSTRALIA, Shmuel Gorr ............................................. 8 THE NEGRO AND THE ORTHODOX JEW, Bernard Weinberger 11 THE RISING CosT OF LIFE, Yisroel Mayer Kirzner ........................ 15 THE JEWISH OBSERVER is published monthly, except July and Aug~st, by the Agudath Israel of America, DR. FALK SCHLESINGER, n,,~~ i'"lt ,,T ............................................... 18 5 Beekman Stret, New York, N. Y. 10038 Second class postage paid at New York, N. Y. THE SUPREME COURT TEXTBOOK DECISION, Judah Dick......... 19 Subscription: $5.00 per :year; Canada and overseas: $6.00; single copy: 50t. Printed in the U.S.A. THE Loss OF EUROPE'S ToRAH CENTERS: A LEssoN FoR OuR GENERATION ................................................................................ 22 Editorial Board DR. ERNEST L. BODENHEI~!ER Chairman SECOND LOOKS AT THE JEWISH SCENE: RABBI NATHAN BULMAN Jews Without a Press.......................................................................... 26 RABBI JOSEPH ELIAS JOSEPH FRIEDENSON RABBI MoSHE SHERER A PERSONAL NOTE .. ..... ............. ......................................................................... 29 Advertising Manager "RABBI SYSHE HESCHEL Managing Editor RABBI YAAKOV JACOBS THE JEWISH OBSERVER does not assume responsibility for t_he -
The Contemporary Jewish Legal Treatment of Depressive Disorders in Conflict with Halakha
t HaRofei LeShvurei Leiv: The Contemporary Jewish Legal Treatment of Depressive Disorders in Conflict with Halakha Senior Honors Thesis Presented to The Faculty of the School of Arts and Sciences Brandeis University Undergraduate Program in Near Eastern and Judaic Studies Prof. Reuven Kimelman, Advisor Prof. Zvi Zohar, Advisor In partial fulfillment of the requirements for the degree of Bachelor of Arts by Ezra Cohen December 2018 Accepted with Highest Honors Copyright by Ezra Cohen Committee Members Name: Prof. Reuven Kimelman Signature: ______________________ Name: Prof. Lynn Kaye Signature: ______________________ Name: Prof. Zvi Zohar Signature: ______________________ Table of Contents A Brief Word & Acknowledgments……………………………………………………………... iii Chapter I: Setting the Stage………………………………………………………………………. 1 a. Why This Thesis is Important Right Now………………………………………... 1 b. Defining Key Terms……………………………………………………………… 4 i. Defining Depression……………………………………………………… 5 ii. Defining Halakha…………………………………………………………. 9 c. A Short History of Depression in Halakhic Literature …………………………. 12 Chapter II: The Contemporary Legal Treatment of Depressive Disorders in Conflict with Halakha…………………………………………………………………………………………. 19 d. Depression & Music Therapy…………………………………………………… 19 e. Depression & Shabbat/Holidays………………………………………………… 28 f. Depression & Abortion…………………………………………………………. 38 g. Depression & Contraception……………………………………………………. 47 h. Depression & Romantic Relationships…………………………………………. 56 i. Depression & Prayer……………………………………………………………. 70 j. Depression & -
Shavuot and Matan Torah: the Not-So-Hidden Messages” Page 26
MARIA AND JOEL FINKLE OVERSEAS PROGRAM ”תורה לשמה“ שבועות תשע"ו Featuring Shiurim and Essays from Mrs. Nomi Berman Rav David Brofsky Rav Rafi Eis Ms. Dena Freundlich Rav Menachem Leibtag Mrs. Sally Mayer Rav Jonathan Mishkin Dr. Tamar Ross Rav Ari Shvat With an Introduction by Rav Shlomo Brown LIKE US SUBSCRIBE www.midreshet-lindenbaum.org.il - 1 - MARIA AND JOEL FINKLE OVERSEAS PROGRAM TABLE OF CONTENTS Rav Shlomo Brown Introduction Page 3 Mrs. Nomi Berman Page 4 ”לצאת מארץ לחו"ל – לקראת אמא מהו?:The Place I Call Home“ Rav David Brofsky “Minhagim of Shavuot” Page 11 Rav Rafi Eis “Shavuot and Matan Torah: The Not-So-Hidden Messages” Page 26 Ms. Dena Freundlich “Once Upon a Time…The Story Told by the Chagim” Page 36 Rav Menachem Leibtag “Shavuot and Matan Torah” Page 51 Mrs. Sally Mayer “Judging Others Favorably” Page 61 Rav Jonathan Mishkin “Examine Them Thoroughly – For All is Contained Therein” Page 65 Dr. Tamar Ross “Of Children and Fools” Page 68 Rav Ari Shvat “Rav Kook and Secular Zionism – In His Time and Ours” Page 71 LIKE US SUBSCRIBE www.midreshet-lindenbaum.org.il - 2 - MARIA AND JOEL FINKLE OVERSEAS PROGRAM ”אקדמות מילין“ / INTRODUCTION Rav Shlomo Brown Menahel In honor of the upcoming Chag Matan Torateinu, we are proud to present the inaugural edition of “Torah Lishma”, a holiday choveret of shiurim and essays on various subjects from our world-class educators at the Maria and Joel Finkle Overseas Program at Midreshet Lindenbaum. תן בלבנו להבין ולהשכיל לשמע, ללמוד וללמד, לשמור ולעשות, ולקיים את כל דברי תלמוד תורתך באהבה. -
Modern Orthodoxy and the Road Not Taken: a Retrospective View
Copyrighted material. Do not duplicate. Modern Orthodoxy and the Road Not Taken: A Retrospective View IRVING (YITZ) GREENBERG he Oxford conference of 2014 set off a wave of self-reflection, with particu- Tlar reference to my relationship to and role in Modern Orthodoxy. While the text below includes much of my presentation then, it covers a broader set of issues and offers my analyses of the different roads that the leadership of the community and I took—and why.1 The essential insight of the conference was that since the 1960s, Modern Orthodoxy has not taken the road that I advocated. However, neither did it con- tinue on the road it was on. I was the product of an earlier iteration of Modern Orthodoxy, and the policies I advocated in the 1960s could have been projected as the next natural steps for the movement. In the course of taking a different 1 In 2014, I expressed appreciation for the conference’s engagement with my think- ing, noting that there had been little thoughtful critique of my work over the previous four decades. This was to my detriment, because all thinkers need intelligent criticism to correct errors or check excesses. In the absence of such criticism, one does not learn an essential element of all good thinking (i.e., knowledge of the limits of these views). A notable example of a rare but very helpful critique was Steven Katz’s essay “Vol- untary Covenant: Irving Greenberg on Faith after the Holocaust,” inHistoricism, the Holocaust, and Zionism: Critical Studies in Modern Jewish Thought and History, ed. -
The Terrible Punishment for Those Who Are Not Careful
BS’D THE HOLINESS OF THE EYES BULLETIN 5 THE TERRIBLE PUNISHMENT FOR THOSE WHO ARE NOT CAREFUL TO GUARD THE PURITY OF THE BRIT KODESH 1- It is as if he brings the flood to the world (Talmud Niddah 13) 2- As if he spills blood (Talmud Niddah 13) 3- As if he serves idols (Talmud Niddah 13) 4- He is liable to the death penalty (Talmud Niddah 13) 5- He is considered to have a major impairment (Talmud Niddah 13) 6- He is considered as being under an excommunication ban (Niddah 13) 7- He has no portion in the World to Come (Massechet Kala) 8- He has no portion in the G-d of Israel (The holy Zohar Noach) 9- The Holy One Blessed be He is more jealous for this sin than for any other (The holy Zohar Noach) 10- All troubles that befall a person are caused by this sin (Tikkune Zohar 57) 11- His holy soul goes to waste (The holy Zohar, Lech Lecha) 12- He can never leave Gehinomm (The holy Zohar Vayakhel) 13- He is given to the hands of the Sitra Achra (The holy Zohar Vayakhel) 14- The teshuvah for this sin is the hardest of all other sins in the Torah (The holy Zohar Vayakhel) 15- He will not live in the seventh millennium (The holy Zohar Beshallach) 16- The Keriat Shema that he says is not heard above (Tikkune Zohar, 62) MAYBE YOU NEVER HEARD YOUR RABBI TALKING ABOUT THESE THINGS FOR IT MAY NOT BE IN HIS INTEREST TO TELL YOU ABOUT IT. -
Judaism and Jesus
1 JUDAISM AND JESUS Zev Garber and Kenneth L. Hanson Out of Series Monograph Series No.1 2019 Contents Preface - Kenneth Hanson Introduction - Zev Garber SECTION I Chapter 1. “Teaching Jewish Studies” - Zev Garber Chapter 2. “Jesus in the Trenches” - Kenneth Hanson SECTION II Chapter 3. “One in Christ” - Zev Garber Chapter 4. “Jewish Jesus: Partisan’s Imagination” - Zev Garber Chapter 5. “Jesus, the Pharisees and the Sages” - Kenneth Hanson Chapter 6. The Shema, the Historical Jesus and Messianic Judaism - Kenneth Hanson Chapter 7. “Threading the Needle: The Ḥasidim and the Nazarene” - Kenneth Hanson SECTION III 2 Chapter Number Chapter 8. “Perpetual Dilemma” - Zev Garber Chapter 9. “Sitting at a Common Table” - Kenneth Hanson 3 PREFACE When Albert Schweitzer wrote The Quest of the Historical Jesus (1906), he was hardly producing the last word on the subject, whatever his original intention may have been. Indeed, the quest of which Schweitzer wrote has continued unabated, and is in many respects more diffuse and nuanced than ever before.1 Of approaches and angles to evaluating the great Galilean there is no end, and understanding his place, not only in the culture of his day, but as an image-bearer of hope and humanistic values in contemporary society is eternally challenging. What fresh perspectives can yet another short volume of scholarly reflections add to the already dense collection of tomes on Jesus the Jew? However fashionable to consider Jesus in terms of his own piously religious, Jewish culture, this subject by itself is no particular guarantor of academic merit. It has after all been the habit of a good many scholars and critics to produce commentary regarding the “Jewish Jesus,” as if such a moniker were in some way insightful. -
Basic Judaism Course Copr
ה"ב Basic Judaism Course Copr. 2009 Rabbi Noah Gradofsky Syllabus Basic Judaism Course By: Rabbi Noah Gradofsky Greetings and Overview ................................................................................................................. 3 Class Topics.................................................................................................................................... 3 Reccomended Resources ................................................................................................................ 4 Live It, Learn It............................................................................................................................... 6 On Gender Neutrality...................................................................................................................... 7 Adult Bar/Bat Mitzvah.................................................................................................................... 8 Contact Information........................................................................................................................ 8 What is Prayer?............................................................................................................................... 9 Who Is Supposed To Pray?........................................................................................................... 10 Studying Judaism With Honesty and Integrity ............................................................................. 10 Why Are Women and Men Treated Differently in the Synagogue? -
A New Orthodox Synagogue in Manhattan: Decision-Making and Design
arts Article A New Orthodox Synagogue in Manhattan: Decision-Making and Design Carol Herselle Krinsky Department of Art History, New York University, New York, NY 10012, USA; [email protected] Received: 27 July 2019; Accepted: 28 August 2019; Published: 4 September 2019 Abstract: The Lincoln Square Synagogue, the largest Orthodox synagogue built in Manhattan during the last half century, was established in 1964 but moved in 2013 to a new building nearby, designed after the firm of CetraRuddy Architects, won a design competition. The present article is based on interviews with building committee members, the rabbi, and the architects as well as on press accounts and a book about the congregation’s history. The article recounts the process of designing the building, assesses the successful results, and provides future building committee members with ideas, caveats, and evaluations of design procedures. Keywords: synagogue; orthodox; sanctuary; building committee; CetraRuddy Architects; Rabbi Shaul Robinson The new Lincoln Square Synagogue, one of the only two large Orthodox synagogues built in Manhattan in over a half century, stands on Amsterdam Avenue on the Upper West Side, north of Lincoln Center for the Performing Arts and close to apartment buildings housing a good many Orthodox residents, A group of neighbors led by Daniel and Emma Margolis, who needed a house of worship within walking distance of their homes, organized a temporary congregation for the High Holy Days in 1964 and engaged a young rabbinical graduate Steven (later Shlomo) Riskin, to lead the congregation.1 Even if not all fully committed to Orthodoxy, the members agreed to follow the rules that the pious young man specified.