DOCSLIB.ORG

Jewish Ethics: a Bibliography

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

-5- JEWISH ETHICS: A BIBLIOGRAPHY This bibliography is based in part upon the earlier compilations of Pro­ fessor James M. Gustafson (assisted by Leroy Walters and Sister Margaret Farley) and Arthur Collins Hamm (assisted by Professors Seymour Siegel and Jacob Neusner). Their efforts are gratefully acknowledged. Section A, primarily intended for the newcomer to Jewish studies, lists the standard English intro­ ductions to Jewish history and literature (paragraphs 1-3) and select editions of classical and medieval Jewish texts in English translation (paragraphs 4-6). Sections B, C, and D list primary and secondary sources in English dealing specifically with aspects of Jewish ethics. While hardly comprehen­ sive, the bibliography offers a representative listing of Jewish ethical literature and discussion. The entries are intended to reflect the variety of issues confronted by Jewish ethics throughout the ages. A. Background and Reference: 1. Jewish History, Religion and Culture: (comprehensive) Baron, S., A Social and Religious History of the Jews, Philadelphia and New York, 1952-1969, vols. 1-14. Finkelstein, L., ed., The Jews; Their History, Culture, and Religion, New York, 1960, Third edition, vols. 1-2. Singer, I., ed., The Jewish Encyclopedia, New York, 1912, vols. 1-12. 2. Jewish History: (popular) Grayzel, S., A History of the Jews, New York, 1968 (Mentor book MW870). Learsi, R., Israel: A History of the Jewish People, Cleveland, 1966 (Meridan book M199). Margolis, M. and Marx A., History of the Jewish People, Philadelphia, 1967 (Harper Torchbooks TB8067). Sachar, H.M., The Course of Modern Jewish History, New York, 1958 (Delta book 1538). 3. Jewish Intellectual History: (popular) Agus, J.B., The Evolution of Jewish Thought, New York, 1959. Epstein, I., Judaism, Baltimore, 1964 (Pelican book A440). Glatzer, N.N., ed., The Judaic Tradition, Boston, 1969 (Beacon Press BP316). Schwarz, L.W., ed., Great Ages and Ideas of the Jewish People, New York, 1956. Strack, H . , Introduction to the Talmud and Midrash, New York, 1965 Harper Torchbooks TB808L). Waxman, M., A History of Jewish Literature, New York, 1960, vols. 1-6. 4. Talmudic and Midrashic Texts in Translation: The Mishnah, H. Danby, Oxford, 1933. The Babylonian Talmud, I. Epstein, ed., London, 1935, 35 vols. - 6 - Mekilta de-Rabbi Ishmael, J.Z . Lauterbach, Philadelphia, 1933-35, 3 vols. The Fathers According to Rabbi Nathan. J. Goldin, New Haven, 1954. Midrash Rabbah, H. Freedman and M. Simon, eds., London, 1939, 10 vols. The Midrash on Psalms. W.G. Braude, New Haven, 1959, 2 vols. Pesikta Rabbati, W.G. Braude, New Haven, 1968, 2 vols. Pirke de Rabbi Eliezer, G. Friedlander, London, 1916. 5. Anthologies of Talmudic and Midrashic Passages: Cohen, A., Everyman's Talmud, London, 1932. Montefiore, C.J.G., and Loewe, H., A Rabbinic Anthology, London, 1938, Newman, L.I., The Talmudic Anthology, New York, 1945. 6. Medieval Legal Texts in Translation: a) Moses B. Maimon, Mishneh Torah. Available in two incomplete trans­ lations: The Code of Maimonides, Yale Judaica Series, New Haven, 1949-1965, 11 vols. Mishneh Torah: Book of Knowledge and Book of Adoration, ed. and trans, by M. Hyamson, Jerusalem, 1962, 2 vols. b) Joseph Caro, Shulhan Aruk. Several sections available in translation: S.I. Levin and E.A. Boyden, The Kosher Code (Yoreh Deah, sections 29-60), Minneapolis, 1940. C.N. Denburg, Code of Hebrew Law (Yoreh Deah, sections 335-403; Hoshen Mishpat, sections 1-27), Montreal, 1954-1955, 2 vols. c) Responsa. S. Freehoff, A Treasury of Responsa, Philadelphia, 1963. , The Responsa literature, Philadelphia, 1955. B . Medieval Jewish Ethical Literature in Translation: 1. Anthologies. I. Abrahams, ed. and trans., Hebrew Ethical Wills, Philadelphia, 1926, 2 vols. N. Glatzer, The Judaic Tradition, Boston, 1969 (Beacon Press BP316) . (see index, sub "ethics") 2. Separate Works. (listed in probable chronological order of composition) Hai Gaon (ascribed to), Rhymes on Moral Instruction, trans. by H. Gollancz, London, 1922. Solomon Ibn Gabirol, The Improvement of the Moral Qualities, trans. by S.S. Wise, New York, 1901. (ascribed to), Choice of Pearls, trans. by A. Cohen, New York, 1925. Bahya Ibn Paquda, Duties of the Heart, trans.; by M. Hyamson, Jerusalem, 1965, 2 vols. Anonymous, The Foundation of Religious Fear, trans. by H. Gollancz, London, 1919. Abraham bar Hiyya, The Meditation of the Sad Soul, trans. by G. Wigoder, London, 1969. Joseph Kimhi, The Holy Shekel, trans. by H. Gollancz, London, 1919. Moses Maimonides, The Eight Chapters of Maimonides on Ethics, trans. by J.I. Gorfinkle, New York, 1912, Abraham Maimonides, The Highways to Perfection, trans. by S. Rosenblatt, New York, 1927, and Baltimore, 1938, 2 vols. Berechiah Ha-Nakdan, Ethical Treatises, trans. by H. Gollancz, London, 1902. Jonah Gerondi, Gates of Repentance, trans. by S. Silverstein, Jerusalem, 1967. Anonymous, The Ways of the Righteous, trans. by S.J. Cohen, New York, 1969. Moses Cordovero, The Palm Tree of Deborah, trans. by L. Jacobs, London, 1960. Moses Hayyim Luzzatto, Mesillat Yasharim: The Path of the Upright, trans. by M.M. Kaplan, Philadelphia, 1936. Also trans. by S. Silverstein, The Path of the Just, Jerusalem, 1966. Israel of Salant, Iggeret Ha-Musar, in M. Glenn, Israel Salanter, New York, 1953. Secondary Sources, Books: Agus, J.B., The Vision and the Way; An Interpretation of Jewish Ethics, New York, 1966 (Ungar Paperback). Benamozegh, Elie, Jewish and Christian Ethics, San Francisco, 1873. Bernfeld, S., The Foundations of Jewish Ethics, New York, 1968. Bettan, I., Studies in Jewish Preaching, Cincinnati, 1939. Bloch, M.L., Die Ethik in der Halacha, Budapest, 1886. Borowitz, E.B., Choosing a Sex Ethic, New York, 1969 (Schocken Paperback). Buber, M., Hasidism and the Way of Man.: vol. 1: Hasidism and Modern Man, New York, 1958. vol. 2: The Origin and Meaning of Hasidism, New York, 1966 (Harper Torch- books TB835). ______________ , Tales of the Hasidim, New York, 1947-48, 2 vols. Cohen, B., Law and Tradition in Judaism, New York, 1969. (Note especially pp. 182-238 "Law and Ethics in the Light of the Jewish Tradition.") Cohen, H., Ethik des reinen Willens, vol. 2 of his System der Philosophie, Berlin, 1904. Cohen, N.J., Tsa'ar Ba'ale Hayim: The Prevention of Cruelty to Animals--Its Bases, Development, and Legislation in Hebrew Literature, Washington, D.C., 1959. Daube, D., Collaboration With Tyranny in Rabbinic Law, London, 1965. Efros, I.I., Ancient Jewish Philosophy: A Study in Metaphysics and Ethics, Detroit, 1964. Epstein, L.M., Marriage Laws in the Bible and Talmud, Cambridge, Mass., 1942. , Sex Laws and Customs in Judaism, New York, 1968 (introduction by A. Kiev). Feldman, D.M., Birth Control in Jewish Law. New York, 1968. Freid, J., ed., Jews and Divorce, New York, 1968. Glenn, M., Israel Salanter, New York, 1953. Goldin, J., The Living Talmud; The Wisdom of the Fathers and its Classical Commentaries, Chicago, 1957. — — — — — — — — — — Goldstein, S.E., The Synagogue and Social Welfare, New York, 1955. Grunebaum, E., Die Sittenlehre des Judenthums, Strasburg, 1878. Guttmann, J., Philosophies of Judaism, New York, 1964. Herford, R.T., The Ethics of the Talmud; Sayings of the Fathers, New York, 1962 (Schocken SB23). _____________ , Talmud and Apocrypha; A Comparative Study of the Jewish Ethical Teaching in the Rabbinical and Non -Rabbinical Sources in the Early Centuries, London, 1933. Hughes, H.M. , The Ethics of Jewish Apocryphal Literature, London, 1910. Husik, I., A History of Medieval Jewish Philosophy, New York, 1969 (Atheneum T5) . Jacobs, L., Jewish Ethics, Philosophy, and Mysticism, New York, 1969. ___________ , Jewish Values, London, 1960. ___________ , Principles of the Jewish Faith, New York, 1964. Jakobovits, I., Jewish Law Faces Modern Problems, New York, 1965. ______________ , Jewish Medical Ethics, New York, 1967. Jakobovits, I., Journal of a Rabbi, New York, 1966. Joseph, M., zur Sittenlehre des Judentums, Berlin, 1902. Kadushin, M., Worship and Ethics; A Study in Rabbinic Judaism, Chicago, 1964, Kaplan, M., Basic Values in Jewish Religion, New York, 1957. __________ , Judaism as a Civilization, New York, 1934. Katz, J., Exclusiveness and Tolerance, New York, 1962 (Schocken SB40). Katz, M., Protection of the Weak in the Talmud, New York, 1925. Kohn, J., The Moral Life of Man, New York, 1956. Kook, A.I., Orot Ha-Teshuvah. trans, by A.B.Z. Metzger, New York, 1969. Lamm, N., and Würzburger, W.S., A Treasury of "Tradition," New York, 1967. Landman, L., Jewish Law in the Diaspora, Philadelphia, 1968. Lazarus, L., zur Charakteristik der talmudischenEthik, Frankfurt a .M., 1922. Lazarus, M., Die Ethik des Judenthums, Frankfurt a.M., 1898-1911, 2 vols., English trans. of vol. 1 by H. Szold, The Ethics of Judaism, Philadelphia, 1900-1901, 2 vols. Luzzatto, S.D., Israelitische Moral-Theologie, Breslau, 1870. Mattuck, I.I., Jewish Ethics, New York, 1953. Meyerwitz, A., ed., Social Ethics of the Jews, with Selected Texts from Biblical and Talmudic. Literature, New York, 1935. Moore, G.F., Judaism in the First Centuries of the Christian Era; the Age of the Tannaim, Cambridge, Mass., 1927, 3 vols. Neusner, J., Fellowship in Judaism, London, 1963. Newman, L.I., Hasidic Anthology, New York, 1963 (Schocken SB46). Rappaport, S., Jewish Horizons, Johannesburg, 1959. (See pp. 71-98 "Jewish Ethics.") Rosenbloom, N.H., [S.D.] Luzzatto's Ethico-Psychological Interpretation of Judaism, New York, 1965. Rotenstreich, N., Jewish Philosophy in Modern Times, New York, 1968. Schaffer, S., Das Recht und seine Stellung zur Moral nach talmudischer Sitten und Rechtslehre, Frankfurt a.M., 1889. Schechter, S., Some Aspects cf Rabbinic Theology, New York, 1923. Schulman, S., Jewish Ethics. Cincinnati, n. d. -9- Silver, D.J., ed., Judaism and Ethics. New York, 1970. Silver, M., The Ethics of Judaism from the Aspect of Duty. New York, 1938. Spector, I., The Ethics of the Shulhan Aruk, Tacoma, Wash., 1930. Sulzbach, A., Die Ethik des Judentums, Frankfurt a.M . , 1923. (On Judah Hasid's ethical teachings.) Taylor, C., Sayings of the Jewish Fathers, New York, 1969.
Recommended publications
  • A Synagogue for All Families: Interfaith Inclusion in Conservative Synagogues

    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.
  • Conversion to Judaism Finnish Gerim on Giyur and Jewishness ​ ​ ​ ​

    Conversion to Judaism Finnish Gerim on Giyur and Jewishness ​ ​ ​ ​

    Conversion to Judaism Finnish gerim on giyur and Jewishness ​ ​ ​ ​ Kira Zaitsev Syventävien opintojen tutkielma Afrikan ja Lähi-idän kielet Humanistinen tiedekunta Helsingin yliopisto 2019/5779 provided by Helsingin yliopiston digitaalinen arkisto View metadata, citation and similar papers at core.ac.uk CORE brought to you by Tiedekunta – Fakultet – Faculty Koulutusohjelma – Utbildningsprogram – Degree Programme Humanistinen tiedekunta Kielten maisteriohjelma Opintosuunta – Studieinriktning – Study Track Afrikan ja Lähi-idän kielet Tekijä – Författare – Author Kira Zaitsev Työn nimi – Arbetets titel – Title Conversion to Judaism. Finnish gerim on giyur and Jewishness Työn laji – Aika – Datum – Month and year Sivumäärä– Sidoantal Arbetets art – Huhtikuu 2019 – Number of pages Level 43 Pro gradu Tiivistelmä – Referat – Abstract Pro graduni käsittelee suomalaisia, jotka ovat kääntyneet juutalaisiksi ilman aikaisempaa juutalaista taustaa ja perhettä. Data perustuu haastatteluihin, joita arvioin straussilaisella grounded theory-menetelmällä. Tutkimuskysymykseni ovat, kuinka nämä käännynnäiset näkevät mitä juutalaisuus on ja kuinka he arvioivat omaa kääntymistään. Tutkimuseni mukaan kääntyjän aikaisempi uskonnollinen tausta on varsin todennäköisesti epätavallinen, eikä hänellä ole merkittäviä aikaisempia juutalaisia sosiaalisia suhteita. Internetillä on kasvava rooli kääntyjän tiedonhaussa ja verkostoissa. Juutalaisuudessa kääntynyt näkee tärkeimpänä eettisyyden sekä juutalaisen lain, halakhan. Kääntymisen nähdään vahvistavan aikaisempi maailmankuva
  • Jewish Encyclopedia

    Jewish Encyclopedia

    Jewish Encyclopedia The History, Religion, Literature, And Customs Of The Jewish People From The Earliest Times To The Present Day Volume XII TALMUD – ZWEIFEL New York and London FUNK AND WAGNALLS COMPANY MDCCCCVI ZIONISM: Movement looking toward the segregation of the Jewish people upon a national basis and in a particular home of its own: specifically, the modern form of the movement that seeks for the Jews “a publicly and legally assured home in Palestine,” as initiated by Theodor Herzl in 1896, and since then dominating Jewish history. It seems that the designation, to distinguish the movement from the activity of the Chovevei Zion, was first used by Matthias Acher (Birnbaum) in his paper “Selbstemancipation,” 1886 (see “Ost und West,” 1902, p. 576: Ahad ha – ‘Am, “Al Parashat Derakim,” p. 93, Berlin, 1903). Biblical Basis The idea of a return of the Jews to Palestine has its roots in many passages of Holy Writ. It is an integral part of the doctrine that deals with the Messianic time, as is seen in the constantly recurring expression, “shub shebut” or heshib shebut,” used both of Israel and of Judah (Jer. xxx, 7,1; Ezek. Xxxix. 24; Lam. Ii. 14; Hos. Vi. 11; Joel iv. 1 et al.). The Dispersion was deemed merely temporal: ‘The days come … that … I will bring again the captivity of my people of Israel, and they shall build the waste cities and inhabit them; and they shall plant vineyards, and drink the wine thereof … and I will plant them upon their land, and they shall no more be pulled up out of their land” (Amos ix.
  • American Jewish Yearbook

    American Jewish Yearbook

    JEWISH STATISTICS 277 JEWISH STATISTICS The statistics of Jews in the world rest largely upon estimates. In Russia, Austria-Hungary, Germany, and a few other countries, official figures are obtainable. In the main, however, the num- bers given are based upon estimates repeated and added to by one statistical authority after another. For the statistics given below various authorities have been consulted, among them the " Statesman's Year Book" for 1910, the English " Jewish Year Book " for 5670-71, " The Jewish Ency- clopedia," Jildische Statistik, and the Alliance Israelite Uni- verselle reports. THE UNITED STATES ESTIMATES As the census of the United States has, in accordance with the spirit of American institutions, taken no heed of the religious convictions of American citizens, whether native-born or natural- ized, all statements concerning the number of Jews living in this country are based upon estimates. The Jewish population was estimated— In 1818 by Mordecai M. Noah at 3,000 In 1824 by Solomon Etting at 6,000 In 1826 by Isaac C. Harby at 6,000 In 1840 by the American Almanac at 15,000 In 1848 by M. A. Berk at 50,000 In 1880 by Wm. B. Hackenburg at 230,257 In 1888 by Isaac Markens at 400,000 In 1897 by David Sulzberger at 937,800 In 1905 by "The Jewish Encyclopedia" at 1,508,435 In 1907 by " The American Jewish Year Book " at 1,777,185 In 1910 by " The American Je\rish Year Book" at 2,044,762 DISTRIBUTION The following table by States presents two sets of estimates.
  • The Following Essay Was Published in Struggles in the Promised Land , Ed

    The Following Essay Was Published in Struggles in the Promised Land , Ed

    [The following essay was published in Struggles in the Promised Land , ed. Jack Salzman and Cornel West (New York/Oxford: Oxford University Press, 1997) 21-51. It appears here substantially as published but with some additions indicated in this color .] THE CURSE OF HAM: A CASE OF RABBINIC RACISM? David M. Goldenberg In 1604 Fray Prudencio de Sandoval had this to say about the Jew and the Black: Who can deny that in the descendants of the Jews there persists and endures the evil inclination of their ancient ingratitude and lack of understanding, just as in the Negroes [there persists] the inseparable quality of their blackness. 1 His linking of Jew and Black was not unusual. Indeed, the explicit and implicit comparison of these two peoples is found throughout western literature over many centuries. Leslie Fiedler may have been right when he said, “Surely the Negro cannot relish...this improbable and unwanted yoking any more than the Jew.” Nevertheless, yoked they are, at least in the minds of the rest of the world. At various times and in various places, both peoples were said to be genetically diseased, physically and intellectually inferior, cursed by God, oversexed, more animal than human, ugly, smelly, and, of course, associated with the devil. From Jerome and Augustine, who saw biblical Ham as typologically the Jew while biologically the Black, to the 1930’s American graffito “A nigger is a Jew turned inside out,” these two peoples have been typecast as reflections of one another, and as substitutes for one another in society’s categorization of the Other.
  • Well, Can There Be Jewish Ethics Or Not?

    Well, Can There Be Jewish Ethics Or Not?

    Thejoumalof jewish Thought and Philosophy, Vol. S,pp. 237-241 © 1996 Reprints available directly from the publisher Photocopying permitted by license only Well, Can There Be Jewish Ethics or Not? Menachem Kellner Univeriry oj Haifa I was asked to respond to a group of articles on the subject, "Can There Be a Jewish Ethics?" and gladly undertook to do so. I was sent five won- derful articles, not one of which actually addressed the proposed topic head on. Lenn Goodman rejects the question as "uncivil" and explains elegantly why that is so. Norbert Samuelson dismisses the question as "uninteresting" and goes on to other issues which interest him more. The question is unin- teresting, he maintains, because the answer is "of course, why not." "Of course," because there is obviously a vast amount of Jewish ethical thought and writing. To the "why not?" reply Samuelson proposes two "uninterest- ing" philosophic answers: Jewish ethics is not universal and thus not ethics or Jewish ethics is universal and thus not Jewish. In order to understand Samuelson's point, a number of distinctions must be drawn. Three senses of the term "ethics" must be distinguished: desciptive eth- ics, normative ethics, and meta-ethics. The first describes what has in fact been taught about ethics. It is trivially true that there can be Jewish ethics in the descriptive sense, as pointed out by Kenneth Seeskin, Samuelson, and David Novak in their essays. There is a huge body of literature both ex- pressing and analyzing historically Jewish approaches to ethical questions. Normative ethics, on the other hand, seeks not to describe but to pre- scribe, not to tell us what others have said about moral issues, but to tell us what to do when confronted with these issues.
  • A Guide to Our Shabbat Morning Service

    A Guide to Our Shabbat Morning Service

    Torah Crown – Kiev – 1809 Courtesy of Temple Beth Sholom Judaica Museum Rabbi Alan B. Lucas Assistant Rabbi Cantor Cecelia Beyer Ofer S. Barnoy Ritual Director Executive Director Rabbi Sidney Solomon Donna Bartolomeo Director of Lifelong Learning Religious School Director Gila Hadani Ward Sharon Solomon Early Childhood Center Camp Director Dir.Helayne Cohen Ginger Bloom a guide to our Endowment Director Museum Curator Bernice Cohen Bat Sheva Slavin shabbat morning service 401 Roslyn Road Roslyn Heights, NY 11577 Phone 516-621-2288 FAX 516- 621- 0417 e-mail – [email protected] www.tbsroslyn.org a member of united synagogue of conservative judaism ברוכים הבאים Welcome welcome to Temple Beth Sholom and our Shabbat And they came, every morning services. The purpose of this pamphlet is to provide those one whose heart was who are not acquainted with our synagogue or with our services with a brief introduction to both. Included in this booklet are a history stirred, and every one of Temple Beth Sholom, a description of the art and symbols in whose spirit was will- our sanctuary, and an explanation of the different sections of our ing; and they brought Saturday morning service. an offering to Adonai. We hope this booklet helps you feel more comfortable during our service, enables you to have a better understanding of the service, and introduces you to the joy of communal worship. While this booklet Exodus 35:21 will attempt to answer some of the most frequently asked questions about the synagogue and service, it cannot possibly anticipate all your questions. Please do not hesitate to approach our clergy or regular worshipers with your questions following our services.
  • Conservative Judaism 101: a Primer for New Members

    Conservative Judaism 101: a Primer for New Members

    CONSERVATIVE JUDAISM 101© A Primer for New Members (And Practically Everyone Else!) By Ed Rudofsky © 2008, 2009, 2010, 2011 Table of Contents Page Introduction & Acknowledgements ii About the Author iii Chapter One: The Early Days 1 Chapter Two: Solomon Schechter; the Founding of The United Synagogue of America and the Rabbinical Assembly; Reconstructionism; and the Golden Age of Conservative Judaism 2 Chapter Three: The Organization and Governance of the Conservative Movement 6 Chapter Four: The Revised Standards for Congregational Practice 9 Chapter Five: The ―Gay & Lesbian Teshuvot‖ of 2006 14 Introduction – The Halakhic Process 14 Section I – Recent Historical Context for the 2006 Teshuvot 16 Section II – The 2006 Teshuvot 18 Chapter Six: Intermarriage & The Keruv/Edud Initiative 20 Introduction - The Challenge of Intermarriage 20 Section I – Contemporary Halakhah of Intermarriage 22 Section II – The Keruv/Edud Initiative & Al HaDerekh 24 Section III – The LCCJ Position 26 Epilogue: Emet Ve’Emunah & The Sacred Cluster 31 Sources 34 i Addenda: The Statement of Principles of Conservative Judaism A-1 The Sacred Cluster: The Core Values of Conservative Judaism A-48 ii Introduction & Acknowledgements Conservative Judaism 101: A Primer For New Members (And Practically Everyone Else!) originally appeared in 2008 and 2009 as a series of articles in Ha- Hodesh, the monthly Bulletin of South Huntington Jewish Center, of Melville, New York, a United Synagogue-affiliated congregation to which I have proudly belonged for nearly twenty-five (25) years. It grew out of my perception that most new members of the congregation knew little, if anything, of the history and governance of the Conservative Movement, and had virtually no context or framework within which to understand the Movement‘s current positions on such sensitive issues as the role of gay and lesbian Jews and intermarriage between Jews and non-Jews.
  • A Code of Jewish Ethics. Volume 1: You Shall Be Holy

    A Code of Jewish Ethics. Volume 1: You Shall Be Holy

    Studies in Christian-Jewish Relations Volume 2, Issue 2 (2007): R18-19 REVIEW Joseph Telushkin A Code of Jewish Ethics. Volume 1: You Shall be Holy (New York: Bell Tower, 2006), xiv + 560 pp. Reviewed by James F. Keenan, S.J., Boston College This is the first of a three volume work, the first code of its kind. This volume deals primarily with character development. The second volume, Love Your Neighbor will address the ethics pertinent to interpersonal relations: obligations to the weakest and most vulnerable; between employers and employees; between Jews and non-Jews; between those who disagree; etc. The final volume, not yet named, will deal with family, friendship and community. As a Christian ethicist who writes on virtue, I found this work very engaging and enlightening. Virtue ethics is basically a departure from most contemporary forms of ethics which establish prescriptions for recommended actions and prohibitions against wrong actions. As opposed to giving priority to the ethical assessment of actions, virtue ethics focuses first, though not exclusively, on persons and their character, and then, on the actions they should or should not perform. Virtue ethics is an attempt to return to the approach that most of the ancients (Jewish, Greek, Roman, etc.) articulated, that is, a character-based ethics that presumes, if you want to perform right actions, you should become a good person first. For this reason virtue ethics follows the adage that "actions follow from being." Moreover, to recommend some character traits or virtues over others, virtue ethicists often rely on narratives of virtuous exemplars.
  • Curriculum –Ethics and Jewish Values 7Th Grade

    Curriculum –Ethics and Jewish Values 7Th Grade

    CURRICULUM –ETHICS AND JEWISH VALUES 7TH GRADE Many of the choices we make as Jewish people are rooted in Jewish tradition, notably the Torah (as explained in the Talmud). Goals and objectives: 7th Grade Ethics and Jewish Values will invite students to find the connection between the ethical values and their own life experiences. The focus in each session will fall on solving and applying their own values and ethics with Jewish learning, and then moving towards the truth of his or her own personal meaning (there are a number of answers with different student opinions). Students will work in groups to identify the different themes and to find “the right answer” to a complex series of ethical dilemmas. This is a continuation of the 5th and 6th Grades Ethics Curricula. Textbook: “You be the Judge” – Book 3. Unit 1: 2 sessions – 30 minutes each Key Concepts: Tikkun Olam – Fixing the brokenness in the world. You be the Judge: Book 3: Stories 46 and 48 Activities: • Group work to address different themes and trying to arrive at what they view is a “Right” answer to complex series of ethical dilemmas • Use of internet: http://synagoguestudies.org/jewish-ethics-challenge- where-do-you-stand Assessments: • Participation/thoughtful answers Unit 2: 1 to 2 sessions- 30 minutes each Key Concept: Shmirat ha-teva – Guarding the environment-protecting the environment in Israel and all over the world-making an impact on the environment. Also: You be the Judge Book 3: Story no 11. Unit 3: 1 to 2 sessions- 30 minutes each Key Concept: Shmirat Ha-guf – the mitzvah of guarding the body.
  • Conversion to Judaism: a Historical Analysis on How Stringencies Arose and Why

    Conversion to Judaism: a Historical Analysis on How Stringencies Arose and Why

    1 Conversion to Judaism: a Historical Analysis on How Stringencies Arose and Why Zane Barrios 2 Table of Contents Abbreviations .............................................................................................................................................. 3 1) Introduction ......................................................................................................................................... 4 The Question of Conversion: Why the Stringencies? .......................................................................... 4 Elaboration on the Question .................................................................................................................. 5 An Outline of This Paper ....................................................................................................................... 6 Jewish Demographics Today ................................................................................................................. 7 2) Sources & Methodology...................................................................................................................... 9 Methodology/Theory ............................................................................................................................... 9 Sources Examined ................................................................................................................................. 13 Terminology..........................................................................................................................................
  • Conservative Judaism Journal Volume 26 No. 3, Spring 1972

    Conservative Judaism Journal Volume 26 No. 3, Spring 1972

    The Ethical Dl THE ETWCAL DIMENSION IN THE BALAKBAB Rabbi Si of ethical va Ionian. Accm to the Templ year, Rabban only one offE Robert Gordis came from a card their or• after the ho In memory of Dr. Michael Higger, on his twentieth yahrzeit. demand and and proclain THE CHARACIER AND EX1ENT of the ideological "pluralism" prevalent in Conser­ broken befm vative Judaism today-which unsympathetic critics might describe as chaos and These~ lack of direction-are highlighted by two papers that appeared in the Spring sitivity of tb 1971 issue of CONSERVATIVE JUDAISM, Rabbi Seymour Siegel's article "Ethics and in each case the Halakhah," and Rabbi Abraham Goldberg's article "Jewish Law and Religious space, affect Values in the Secular State." tions did no Basic to Dr. Siegel's paper is the principle he enunciates: "If any law in Fleecing the our tradition does not fulfill our ethical values, then the law should be abolished tions of this or revised. This point of view can be supported historically and theologically." Even m He buttresses his standpoint with the biblical doctrine of man having been lullaklulh in created in the image of God and therefore being commanded to imitate the earlier positi Divine virtues. establish ne' This position may be supported by a theology of Torah as well. It is clear and perman1 that all the greatest teachers of Judaism during the most creative periods of our testimony of history would have found it unconscionable to admit that the Torah, the eternal of their ethic Revelation of an eternal God interpreted by the masters of tradition, could prove ness.