Weddings at Temple Beth Israel
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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. -
Wedding Customs „ All Piskei Horav Yisroel Belsky Shlita Are Reviewed by Horav Yisroel Belsky Shlita
Halachically Speaking Volume 4 l Issue 12 „ Compiled by Rabbi Moishe Dovid Lebovits „ Reviewed by Rabbi Benzion Schiffenbauer Shlita Wedding Customs „ All Piskei Horav Yisroel Belsky Shlita are reviewed by Horav Yisroel Belsky Shlita Lag B'omer will be upon us very soon, and for this is because the moon starts getting people have not been at weddings for a while. smaller and it is not a good simon for the Therefore now is a good time to discuss some chosson and kallah.4 Others are not so convinced of the customs which lead up to the wedding that there is a concern and maintain one may and the wedding itself. marry at the end of the month as well.5 Some are only lenient if the chosson is twenty years of When one attends a wedding he sees many age.6 The custom of many is not to be customs which are done.1 For example, concerned about this and marry even at the walking down the aisle with candles, ashes on end of the month.7 Some say even according to the forehead, breaking the plate, and the glass, the stringent opinion one may marry until the the chosson does not have any knots on his twenty-second day of the Hebrew month.8 clothing etc. Long Engagement 4 Chazzon Yeshaya page 139, see Shar Yissochor mamer When an engaged couple decide when they ha’yarchim 2:pages 1-2. 5 Refer to Pischei Teshuva E.H. 64:5, Yehuda Yaleh 2:24, should marry, the wedding date should not be Tirosh V’yitzor 111, Hisoreros Teshuva 1:159, Teshuva 2 too long after their engagement. -
Halachic and Hashkafic Issues in Contemporary Society 24 - Must a Kallah Cover Her Hair - Part 1 Ou Israel Center - Summer 2016
5776 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 24 - MUST A KALLAH COVER HER HAIR - PART 1 OU ISRAEL CENTER - SUMMER 2016 A] HAIR COVERING FOR MARRIED WOMEN A1] THE TORAH DERIVATION - SOTAH //// v tv Jt«r , t g rpU wv hbpk v tv , t i v«F v sh ng vu 1. jh:v rcsnc The head of the sotah was made ‘paru’a’ in public. What does ‘parua’ mean? ivk htbd atrv hukda ktrah ,ubck itfn 'v,uzck hsf tvrga ,ghke ,t r,ux - grpu 2. oa h"ar Rashi explains the expression ‘para’ to refer to untying the woman’s braids and learns from this that Jewish women must cover their head. How does he get from one to the other? grpu (jh:v rcsnc) unf ubukeu umna vkd,b /vkudn - gurp :h"ar) /o vhneC vmnJk i º«r&vt v´«g rp(h F tU·v g*rp h¬F o ºgv(, t Æv J«n tr³Hu 3. (vatv atr ,t vf:ck ,una Rashi clearly learns that the word ‘parua’ means ‘uncovered’. utk t,ga tuvvs kkfn grpu ch,fsn b"t ruxts kkfn vkguc kg ,utb,vk v,aga unf vsn sdbf vsn vkuubk hfv vk ibhscgsn 4. rehg ifu atr ,ugurp ,tmk ktrah ,ubc lrs iht vbhn gna ,uv vgurp /cg ,ucu,f h"ar Rashi on the Gemara gives two derivations for the halacha: (a) uncovering the woman’s hair was designed to be a public humiliation and thus we can infer that covering the hair in public is dignified; and (b) the need to uncover the hair of the married woman implies that married women’s hair was generally covered. -
Korach June 23-24, 2017 Rosh Chodesh Tammuz 5777
CONGREGATION BETH AARON ANNOUNCEMENTS Parshat Korach June 23-24, 2017 Rosh Chodesh Tammuz 5777 SHABBAT TIMES This week’s announcements are sponsored by Lamdeinu. Friday, June 23 For information on their schedule of classes, see page 4 and go to lamdeinu.org. Plag Mincha/Kabbalat Shabbat: 6:45 p.m. Study in depth; be inspired! Earliest Candles: 6:58 p.m. Early Mincha/Kabbalat Shabbat: 7:00 p.m. SCHEDULE FOR THE WEEK OF JUNE 25 Latest Candles: 8:13 p.m. Zman Mincha/Kabbalat Shabbat: Sun Mon Tues Wed Thu Fri 8:15 p.m. 25 26 27 28 29 30 Earliest Tallit 4:26 4:26 4:27 4:27 4:27 4:28 Shabbat, June 24 Hashkama Minyan: 7:30 a.m. Shacharit 6:20 MS 5:40 SH 5:55 SH 5:55 SH 5:40 SH 5:55 SH Nach shiur: 8:20 a.m. 7:15 SH 6:20 BM 6:30 BM 6:30 BM 6:20 BM 6:30 BM Main Minyan: 8:45 a.m. 8:00 MS 7:10 BM 7:15 BM 7:15 BM 7:10 BM 7:15 BM Sof Zman Kriat Shema: 9:11 a.m. 8:45 SH 8:00 BM 8:00 BM 8:00 BM 8:00 BM 8:00 BM Youth Minyan: 9:15 a.m. Mincha 1:45 BM Scholar-in-Residence Rabbi Zvi Grumet: following the Kiddush, “Winning the Mincha/ 8:15 MS 8:15 BM 8:15 BM 8:15 BM 8:15 BM 6:45 BM Battle but Losing the War” Maariv 7:00 MS Early Mincha: 1:45 p.m. -
The Marriage Issue
Association for Jewish Studies SPRING 2013 Center for Jewish History The Marriage Issue 15 West 16th Street The Latest: New York, NY 10011 William Kentridge: An Implicated Subject Cynthia Ozick’s Fiction Smolders, but not with Romance The Questionnaire: If you were to organize a graduate seminar around a single text, what would it be? Perspectives THE MAGAZINE OF THE ASSOCIATION FOR JEWISH STUDIES Table of Contents From the Editors 3 From the President 3 From the Executive Director 4 The Marriage Issue Jewish Marriage 6 Bluma Goldstein Between the Living and the Dead: Making Levirate Marriage Work 10 Dvora Weisberg Married Men 14 Judith Baskin ‘According to the Law of Moses and Israel’: Marriage from Social Institution to Legal Fact 16 Michael Satlow Reading Jewish Philosophy: What’s Marriage Got to Do with It? 18 Susan Shapiro One Jewish Woman, Two Husbands, Three Laws: The Making of Civil Marriage and Divorce in a Revolutionary Age 24 Lois Dubin Jewish Courtship and Marriage in 1920s Vienna 26 Marsha Rozenblit Marriage Equality: An American Jewish View 32 Joyce Antler The Playwright, the Starlight, and the Rabbi: A Love Triangle 35 Lila Corwin Berman The Hand that Rocks the Cradle: How the Gender of the Jewish Parent Influences Intermarriage 42 Keren McGinity Critiquing and Rethinking Kiddushin 44 Rachel Adler Kiddushin, Marriage, and Egalitarian Relationships: Making New Legal Meanings 46 Gail Labovitz Beyond the Sanctification of Subordination: Reclaiming Tradition and Equality in Jewish Marriage 50 Melanie Landau The Multifarious -
Jewish Wedding Guide for Interfaith Couples Contents
Jewish Wedding Guide for Interfaith Couples Contents Jewish Wedding Section 1: Finding Your Officiant(s) and Choosing a Date...............1 Section 2: Elements of a Jewish Wedding Ceremony .................5 Guide for Interfaith Ketubah signing, Processional, Circling, Blessing over the wine, Families Ring Ceremony, Seven Blessings, Breaking the glass, Recessional, Yichud Section 3: Ritual Objects and Clothing .............................10 www.18Doors.org Section 4: Invitations, Programs and Food ..........................14 Section 5: Issues Specific to Jewish-Christian eddingsW ..............17 Section 6: Issues Specific to Jewish-Muslim, Jewish-Hindu and Jewish-Buddhist Weddings ...................................21 Section 7: Managing Family Dynamics and Planning Your Wedding.......................................23 Section 8: Pre-marital Counseling ................................ 26 Section 9: Before the Wedding: Connecting with Other Couples...... 28 Section 10: Sample Ceremonies and Definitions for Wedding Programs .......................................... 29 Section 1: Finding Your Officiant(s) and Choosing a Date Timing and Location of a are more flexible. If your ceremony is Jewish/Interfaith Wedding co-officiated, make sure you clear your If you’re thinking of having a rabbi or cantor wedding site with both officiants prior to officiate your wedding, keep in mind that contracting for a venue. Different religious most Jewish clergy observe a number of communities have different requirements. limitations and restrictions on both the location and timing of weddings they perform. The rules vary a bit from one The Sabbath movement of Judaism (denomination) to Traditionally speaking, in Judaism weddings another, but here are some of the most do not take place on the Jewish Sabbath common limitations. (Shabbat). Shabbat begins at sundown If your ceremony is co-officiated, make sure you clear your wedding site with both officiants prior to contracting for a venue. -
SPIRITUAL JEWISH WEDDING Checklist
the SPIRITUAL JEWISH WEDDING checklist created by Micaela Ezra dear friend, Mazal tov on your upcoming wedding! I am so happy you have found your way here. I have created this very brief “Spiritual Jewish Wedding Checklist” as a guide to use as you are planning your wedding. It evolved after a conversation with Karen Cinnamon of Smashing The Glass, in response to the need for more soulful Jewish wedding inspirations and advice online. So much of the organization (as essential as it is) can distract us from the true essence of the wedding day. I hope these insights and suggestions, can help keep you on track as you navigate the process, and that as a result, the day is as meaningful for you and your guests, as it is beautiful. I wish you an easy, joyful journey as you plan, and a sublime, euphoric wedding day! With love and Blessings, For more information, or to reach out, please visit www.micaelaezra.com www.ahyinjudaica.com ONE The lead up. What’s it all about? Get clear about what the meaning of the wedding is to you. Always have at the back of your mind the essence of what you’re working to- ward. It can help you to hold things in perspective. This is a holy and sacred day, in which two halves of a soul are reunited and with G-d’s blessing and participation. The rest is decoration. How Do You Want to Feel? Clearly define HOW YOU WANT TO FEEL at your wedding, and what you want your guests to feel. -
Intermarriage Officiation: Rabbi Andrea London Beth Emet the Free Synagogue March 11, 2010
Intermarriage Officiation: Rabbi Andrea London Beth Emet The Free Synagogue March 11, 2010 Preface During nearly 14 years as a rabbi, it has been my practice not to officiate at intermarriages. Today, after concentrated study and deliberation, reflection on the heterogeneous society in which we live, thorough exploration of Jewish texts and Reform interpretations of Jewish tradition, I have decided to change my stance, and will, under prescribed circumstances, officiate at marriages between Jews and non-Jews. Since this decision portends a significant departure for Beth Emet The Free Synagogue, this document summarizes the study and thought leading up to my decision, and provides the base for discussion, explanation and dialogue within our community. Background The leadership of Beth Emet has long been aware of the need to reach out in special ways to make intermarried couples and their families feel included and comfortable in the congregation. The rabbis have taken steps to define appropriate roles and boundaries so that family members who are not Jewish1 are included in life-cycle events.2 3 The Interfaith Outreach Committee works to create programs that address the issues and concerns of intermarried couples and their families. Yet neither the Interfaith Outreach Committee nor the policies and practices we have introduced were intended to address the issue of rabbinic officiation at marriages between Jews and non-Jews. We have heard time and again from congregants who were hurt that they or their children were “denied” rabbinic officiation at their weddings. And opposition to intermarriage officiation has fostered the impression that Beth Emet is not a welcoming place for intermarried couples and their families. -
Civil Enforcement of Jewish Marriage and Divorce: Constitutional Accommodation of a Religious Mandate
DePaul Law Review Volume 45 Issue 2 Winter 1996 Article 7 Civil Enforcement of Jewish Marriage and Divorce: Constitutional Accommodation of a Religious Mandate Jodi M. Solovy Follow this and additional works at: https://via.library.depaul.edu/law-review Recommended Citation Jodi M. Solovy, Civil Enforcement of Jewish Marriage and Divorce: Constitutional Accommodation of a Religious Mandate, 45 DePaul L. Rev. 493 (1996) Available at: https://via.library.depaul.edu/law-review/vol45/iss2/7 This Comments is brought to you for free and open access by the College of Law at Via Sapientiae. It has been accepted for inclusion in DePaul Law Review by an authorized editor of Via Sapientiae. For more information, please contact [email protected]. CIVIL ENFORCEMENT OF JEWISH MARRIAGE AND DIVORCE: CONSTITUTIONAL ACCOMMODATION OF A RELIGIOUS MANDATE INTRODUCTION When a Jewish couple marries, both parties sign an ornate docu- ment known as a ketubah. In layman's terms, the ketubah is the Jew- ish marriage license.' The majority of rabbis officiating a wedding will require the signing of a ketubah as part of the wedding ceremony. 2 Legal and Jewish scholars have interpreted the ketubah as a legally binding contract which sets out the guidelines for a Jewish marriage and divorce.3 Using this interpretation, a number of courts have re- quired that one party accommodate the other in following the speci- fied divorce proceedings that are mandated by Jewish law.4 The Jewish law requirements for a valid divorce are strict and often diffi- cult to enforce; namely, the law requires that a husband "voluntarily" give his wife a document called a get in order to dissolve the marriage according to traditional Jewish law.5 While the civil marriage contract alone binds the marriage in the eyes of the state, courts nonetheless have found the ketubah to be binding as well, and they have enforced both express and implied pro- visions of the ketubah in granting a civil dissolution of a marriage be- tween a Jewish couple. -
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. -
Blessings and Ritual
Blessings and Ritual Blessing for Transitioning Genders—Rabbi Eli Kukla, 2006, Transtorah Blessing for Chest Binding---Rabbi Elliot Kukla and Ari Lev Fornari, 2007, Transtorah A Pre-Surgery (or any other transition) Mikveh* Ritual-- Max K. Strassfeld and Andrew Ramer, 2009, Transtorah Naming for Jude Jussim (Ritual) Naming Myself—Elliott Clement-Ifill Trans Naming Ritual—Rabbi Elliot Kukla Trans/Gender Queer Jewish Wedding Service--Rabbi Elliot Kukla, July 2006 A Blessing for Transitioning Genders by Rabbi Eli Kukla, 2006 Jewish tradition teaches us that we should be saying a hundred blessings a day to mark all the moments of kedusha, holiness, that infuse our lives. Th ere are blessings to recite before eating and drinking, performing religious commandments, witnessing rainbows, oceans, thunder or lightning, seeing old friends, tasting new fruits and arriving at a new season. And yet many of the most important moments in the lives of transgender, intersex and gender queer Jews are not honored within our tradition. I wrote this blessing for a friend who wanted to mark each time that he received Testosterone (hormone therapy), but it could be used for any moment in transitioning such as name or pro- noun changes, coming out to loved ones or moments of medical transition. Jewish sacred texts such as the Mishna, the Talmud, midrash and classical legal codes acknowledge the diversity of gender identities in our communities, despite the way that mainstream Jewish religious tra- dition has eff aced the experiences of transgender, intersex and gender queer Jews. Th is blessing signals the holiness present in the moments of transitioning that transform Jewish lives and affi rms the place of these moments within Jewish sacred tradition. -
Sexual Ethics for Rabbis: a Return to the Source Lev Meirowitz Nelson the Rabbinical School of Hebrew College
Sexual Ethics for Rabbis: A Return to the Source Lev Meirowitz Nelson The Rabbinical School of Hebrew College Let’s face it: sexual misconduct happens. Sometimes it is criminal and other times it “merely” damages a community without being prosecutable. Sometimes it is the result of mental illness and other times it is the result of overblown ego and insufficient self‐control. The Jewish community has joined religious institutions across the US in implementing technical fixes to safeguard against misconduct real or alleged: schools instruct teachers to give brief “side‐hugs,” camps tell counselors never to be alone with campers, rabbis leave their doors open during counseling. These solutions may or may not be helpful, but they are certainly not sufficient; real adaptive change,1 which examines our most deeply held values and assumptions, is called for. As a robust religious tradition, Judaism has a contribution to make to the public discussion of sexual ethics, in the form of texts and tools that guide and help us when we fall short of our ideals. Traditional halakha has a straightforward answer: the laws of yichud, “aloneness,” which dictate under what (limited) circumstances a man and a woman who are not married to each other may be alone together. Non‐Orthodox Judaism has largely ignored or dismissed this area of halakha, but with a crisis abrew it is worth returning to the classical sources to see what they offer. Two equal yet different impulses motivate this examination. From an ideological standpoint, there is the desire not to cede any part of Jewish tradition, yichud included, to Orthodoxy, 1 On the distinction between technical and adaptive problems and solutions, see the work of Ron Heifetz and Marty Linsky, e.g., Leadership on the Line: Staying Alive Though the Dangers of Leading.