Jewish RITUAL Practice Following the DEATH of an INFANT Who Lives LESS THAN THIRTY-ONE DAYS

Total Page:16

File Type:pdf, Size:1020Kb

Jewish RITUAL Practice Following the DEATH of an INFANT Who Lives LESS THAN THIRTY-ONE DAYS YD 374:8.1992a JEwisH RITUAL PRAcTICE FoLLOWING THE DEATH oF AN INFANT WHo LivEs LESS THAN THIRTY-ONE DAYS Rabbi Stephanie Dickstein 7his pnper wns approved by the CJT>S on June 3, 1992, by a vote of' ten infiwm; three opposed, and one abstention {10-3- 1). H:.Jting in favor: Rah7Jis Kossd Ahd:wn, flpn Zion Rrrgman, StanlPy RramnJr:h:, .!rmmr lf. Epstein, Samud Proint, Arnold _M. Goodman, ./an Caryl J((Lufman, Jlayer Rabinowitz, Avrnm lsrnel Reisne1~. and Gordon Tucker. kbti11f3· ngain..,t: Rabbis TJavid M. Peldman, Howard Handlet; and Reuven Kimelman. Abstaining: Rabbi F:zra Pinhel.stein. 1he Committef' 011 )e·H-'ish L(Lw and Standards qf the Rabbinical As:wmbly provides ppidance in matters (!f halakhnh for the Conservative movement. 1he individual rabbi, hoLvever, i.s the aulhorityfor the interpretation and application of all matters of" halaklwh. What are the mourning practices and rituals when an infant dies before the thirty-first day uf life? The laws and customs relating to mourning developed over thousands of years, yet it often seems as if they had been carefully constructed to meet both the responsibilities of n~il 11:::l:l and the complex psychological needs of the mourners. There are specific rules which instruct us how to treat a human body which no longer houses the soul, how to honor the memory of the departed, and how to support the mourners though the various stages of grief, anger, loss and adjustment. Halakhah requires that the community be a part of n~il 11:::l:l and com­ forting the mourners. One group of mourners has traditionally been denied the comfmt of Jewish ritual mourning. These are the parents whose infant lived less than thirty-one days aft.er birth, or whose child is stillborn. In The Jewish Way in Death and Mourning, one of the most widely used books on mourning for laypeople, Rabbi Maurice Lamm states the current custom: "A life duration of more than thirty days establishes a human being as a viable person. If a child dies before that time, he is considered not to have lived at all, and no mourning practices are observed, even though the child may have been normal, but was killed accidentallY:" While 1 Mauriee Lamm, The Jewish Wrq in Death nnd iVIourning (New York: Jonatl1an David Pul,Jishers, 1969), p. s:>. 4'l9 RESPONSA or THE CTLS H)91-2000 the practice described by Rabbi Lamm is not the only halakhic position accepted by the CJLS, nevertheless, it is widely considered by Conservative rabbis and laypeople to be the only halakhic position, and their practice is in accordance with this position (i.e., little or nothing is done). The Death of an Infant Causes Grief Our obligation to our community and to halakhah requires that we reevaluate this practice. ln the past, infant death was much more common than it is today, although no less painful. In what seems to have been an attempt to be sensitive to the grieving parents, the custom which became accepted in our communities was not to require full mourning of the parents. TI1is custom reflected the general attitude towards infant death. Even twenty years ago, it was common for doctors and others to underestimate the distress of parents whose newborn died. Today, it is no longer the accepted medical practice to ignore the death of an infant, whether it was born alive, or died in the womb. Hospitals have developed protocols to help families face the reality of their loss, and to enable them to mourn.' Parents are encouraged to see and touch their child. Pictures may be taken; mementos are preserved. Funerals are recom­ mended, and the parents are encouraged to attend meetings of a support group. All of this is increasingly the established secular, medical procedure. Yet, when the parents approach their rabbi, perhaps to ask him or her to participate in the funeral, the rabbi may not be helpful. At best, lw or slw docs not know what to do or say; at worst, he or she says, "There is no mourning for this 7!:lJ:' Of course, Jewish tradition does not deny parents the right to grieve privately. However, the strength of Jewish mourning practice is the way in which it meet pri­ vate grief with specific required rituals and communal involvement. Any death, especially that of an infant, is a theological crisis. Death is a time when religion and ritual can be mm;t powerful, yet our current custom concerning infant death robs us of that power. The Scope of This Teshuvah TI1is il:J1tvn will begin by discussing some of the sources which support and contradict the cur­ rent custom, as well as other sources on issues related to the discussion. It will then summa­ rize the position of the CJLS on these issues. finally, it will recommend and justify a halakhic position which is different from either custom, or the current position of the CJLS. The sub­ ject of this il:J1tvn will be neo-natal death, the death of an infant born alive. However, it is impmtant to note that stillbirth, the death of a potentially viable fetus in utero, is closely relat­ ed in medical literature, and the parents' experience of that loss is often similar to neo-natal death. The consideration of a Jewish response to stillbi1th will be the topic of a separate il:J1tvn. Past Precedents Our present custom not to mourn a newborn (note: "mourning" here is used to mean the full range of rituals associated with death) is based on two major halakhic statements. The 1irst is the Rambam in the Mishnah Torah Hilkhot Avel 1:6: 2 Some examples of the material w·hieh is available are: ""Bereaved Parents Information Packet" from tl1e Childbirth and l'arcnt l<:ducation Association of Madison (1978); "Grieving: A Way to Heal" The Amnican College oi Ohstelrieians (l9RR); "Coping with Perinatal Deatll'' Saheh Sahu, M.D., .Journal r!f"Reproductive Medicine (Mar. 1981 ). I would like to thank Dr. Harvey Friedman of Englewood, N.l for sharing these and other rnaterials ·with nre. DH:KSTEIN INFANTS LIVING LESS THAN iP DAYS c•7:Jl\!11':) 7'1\ ••• C1' C'W17w i1i1W l\7w 7~1 p•7l' c•7:Jl\!11':) 7'1\ c•7t>)i1 •1'7l' We do not mourn for c•7t>) (fetuses), and a newborn which does not live for thirty days ...we do not mourn for it. The second is the Shulhan Arukh Yoreh De'ah 374:8: .1'7l' c•7:Jl\!11':) 7'1\ 77~:J C'W17W C1'1 C1' C'W17W 7~ j?1)'!1 The infant, for thirty days, even including the full thirtieth day (if it dies), we do not mourn for it. TI1ese opinions, in turn, are based on a statement by Rabbi Shimon ben Gamaliel in B. Shabbat 135b: .7t>) 1)'1\ C11\:J C1' C'W17W i1i1WW 7~ i/':)11\ 71\•71':):A p 11l'I':)W pi 1\')11 It was taught: "Rabbi Shimon ben Gamaliel said: Anyone who lives thirty days is not considered a 7t>) ;• W1wt accounts for the significance of thirty days in considering whether or not an infant is a 7t>), and therefore not mourned? R. Shimon b. Gamaliel uses as his proof text Num. 18:16, i11tl!1 Win pi':) 1'11tl1 "and he shall be redeemed from one month." Since thir­ ty days is the age at which we are commanded to redeem the firstborn, this is a reasonable way to define at what age the infant changes status from 7m to human being. B. Bekhorot 49a has an extended discussion about what happens to the redemption money if a father pays the kohen prior to thirty days, and then the son dies within thirty days of his birth. Tosafot there say that the lwhen must return the money, since the Torah commanded the father to pay only from the thirtieth day onward. However, Rashi offers another reason for why the kohen may not keep the money. This issue is not the father's obligation, but that the child was not considered viable since he was less than thirty days old. Therefore, the kohen was not entitled to the money in the first place. The significance of the viability of the infant is pointed out by both the Kesef Mishnah and the Radbaz on the Rambam referred to above. They comment that up until thirty days, there is doubt (pt>O) about whether or not the child will survive. Obligating someone for the full rituals of m7:Jl\ is considered to be putting a burden on them. It is a principle of halakhah that in case of pt>O in m7:Jl\, we follow the more lenient position. Since up until thirty days is considered to be a pt>O whether or not the child will survive, if it does not sur­ vive, we are lenient, and do not require the parents to mourn. Alternative Halakhic Positions The sources above are the primary statements on which the current custom not to mourn is based. However, this is not the only position found in halakhic literature. TI1ere is an opinion that a child which is horn alive is mourned even if it dies in the first day of life. TI1is position is first stated in Mishnah Niddah 5:3: .c7w 111m 1':J1ij? 7~71 11':)1\71 1':Jl\7 l\1i1 'ii1 1M!\ C1' p j?1)'!1 A one-day-old infant, if he dies, is considered to his father and mother and all relatives like a full bridegroom.
Recommended publications
  • 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.
    [Show full text]
  • Understanding Mikvah
    Understanding Mikvah An overview of Mikvah construction Copyright © 2001 by Rabbi S. Z. Lesches permission & comments: (514) 737-6076 4661 Van Horne, Suite 12 Montreal P.Q. H3W 1H8 Canada National Library of Canada Cataloguing in Publication Data Lesches, Schneur Zalman Understanding mikvah : an overview of mikvah construction ISBN 0-9689146-0-8 1. Mikveh--Design and construction. 2. Mikveh--History. 3. Purity, Ritual--Judaism. 4. Jewish law. I. Title. BM703.L37 2001 296.7'5 C2001-901500-3 v"c CONTENTS∗ FOREWORD .................................................................... xi Excerpts from the Rebbe’s Letters Regarding Mikvah....13 Preface...............................................................................20 The History of Mikvaos ....................................................25 A New Design.............................................................27 Importance of a Mikvah....................................................30 Building and Planning ......................................................33 Maximizing Comfort..................................................34 Eliminating Worry ......................................................35 Kosher Waters ...................................................................37 Immersing in a Spring................................................37 Oceans..........................................................................38 Rivers and Lakes .........................................................38 Swimming Pools .........................................................39
    [Show full text]
  • The Talmud's Two Jubilees and Their Relevance to the Date of the Exodus
    Westminster Theological Journal 68 (2006): 71-83 The Talmud’s Two Jubilees and Their Relevance to the Date of the Exodus The Babylonian Talmud mentions two, and only two, occasions for the observance of a Jubilee. The question of whether there actually were Jubilees at the times specified, or whether these passages reflect a later projection of ideas back into a previous age, is a matter of some importance. It bears on the question of when Leviticus was written, because many scholars date the composition of Leviticus, particularly of the so-called “H” or Holiness Code that established the Jubilee and Sabbatical years (Lev 17–26), to exilic or post-exilic times. An exilic or post-exilic date for the Holiness Code would be difficult to maintain if it could be shown that Sabbatical years or Jubilee years were observed before the exile, since the observation of such rituals in the ancient Near East always presupposes their written codification. One way to evaluate whether the two Jubilees mentioned in the Talmud were genuine historical events is to examine the dates assigned to them. The two passages are in b. ‘Arak. 12a, mentioning a Jubilee in the time of Ezekiel, and in b. Meg. 14b, mentioning a Jubilee in the time of Josiah. The ‘Arakin passage is as follows: “Is it not written: In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten. Now which is the year the beginning of which falls on the tenth of Tishri? Say: This is the jubilee year.” 1 The argument the Talmud presents here is that the verse quoted (Ezek 40:1) gave the day as both “the beginning of the year” (Rosh HaShanah or New Year’s Day) and also as the tenth of the month.
    [Show full text]
  • Moses Hayim Luzzatto's Quest for Providence
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 'Like Iron to a Magnet': Moses Hayim Luzzatto's Quest for Providence David Sclar Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/380 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence By David Sclar A Dissertation Submitted to the Graduate Faculty in History in Partial Fulfillment of the Requirement for the Degree of Doctor of Philosophy The City University of New York 2014 © 2014 David Sclar All Rights Reserved This Manuscript has been read and accepted by the Graduate Faculty in History in satisfaction of the Dissertation requirement for the degree of Doctor of Philosophy Prof. Jane S. Gerber _______________ ____________________________________ Date Chair of the Examining Committee Prof. Helena Rosenblatt _______________ ____________________________________ Date Executive Officer Prof. Francesca Bregoli _______________________________________ Prof. Elisheva Carlebach ________________________________________ Prof. Robert Seltzer ________________________________________ Prof. David Sorkin ________________________________________ Supervisory Committee iii Abstract “Like Iron to a Magnet”: Moses Hayim Luzzatto’s Quest for Providence by David Sclar Advisor: Prof. Jane S. Gerber This dissertation is a biographical study of Moses Hayim Luzzatto (1707–1746 or 1747). It presents the social and religious context in which Luzzatto was variously celebrated as the leader of a kabbalistic-messianic confraternity in Padua, condemned as a deviant threat by rabbis in Venice and central and eastern Europe, and accepted by the Portuguese Jewish community after relocating to Amsterdam.
    [Show full text]
  • Bris Or Brit Milah (Ritual Circumcision) According to Jewish Law, a Healthy Baby Boy Is Circumcised on the Eighth Day After His Birth
    Bris or Brit milah (ritual circumcision) According to Jewish law, a healthy baby boy is circumcised on the eighth day after his birth. The brit milah, the ritual ceremony of removing the foreskin which covers the glans of the penis, is a simple surgical procedure that can take place in the home or synagogue and marks the identification of a baby boy as a Jew. The ceremony is traditionally conducted by a mohel, a highly trained and skilled individual, although a rabbi in conjunction with a physician may perform the brit milah. The brit milah is a joyous occasion for the parents, relatives and friends who celebrate in this momentous event. At the brit milah, it is customary to appoint a kvater (a man) and a kvaterin (a woman), the equivalent of Jewish godparents, whose ritual role is to bring the child into the room for the circumcision. Another honor bestowed on a family member is the sandak, who is most often the baby’s paternal grandfather or great-grandfather. This individual traditionally holds the baby during the circumcision ceremony. The service involves a kiddush (prayer over wine), the circumcision, blessings, a dvar torah (a small teaching of the Torah) and the presentation of the Jewish name selected for the baby. During the brit milah, a chair is set aside for Elijah the prophet. Following the ceremony, a seudat mitzvah (celebratory meal) is available for the guests. Please take note: Formal invitations for a bris are not sent out. Typically, guests are notified by phone or email. The baby’s name is not given before the bris.
    [Show full text]
  • The Humanity of the Talmud: Reading for Ethics in Bavli ʿavoda Zara By
    The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara By Mira Beth Wasserman A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union, Berkeley in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Daniel Boyarin, chair Professor Chana Kronfeld Professor Naomi Seidman Professor Kenneth Bamberger Spring 2014 Abstract The Humanity of the Talmud: Reading for Ethics in Bavli ʿAvoda Zara by Mira Beth Wasserman Joint Doctor of Philosophy with Graduate Theological Union, Berkeley University of California, Berkeley Professor Daniel Boyarin, chair In this dissertation, I argue that there is an ethical dimension to the Babylonian Talmud, and that literary analysis is the approach best suited to uncover it. Paying special attention to the discursive forms of the Talmud, I show how juxtapositions of narrative and legal dialectics cooperate in generating the Talmud's distinctive ethics, which I characterize as an attentiveness to the “exceptional particulars” of life. To demonstrate the features and rewards of a literary approach, I offer a sustained reading of a single tractate from the Babylonian Talmud, ʿAvoda Zara (AZ). AZ and other talmudic discussions about non-Jews offer a rich resource for considerations of ethics because they are centrally concerned with constituting social relationships and with examining aspects of human experience that exceed the domain of Jewish law. AZ investigates what distinguishes Jews from non-Jews, what Jews and non- Jews share in common, and what it means to be a human being. I read AZ as a cohesive literary work unified by the overarching project of examining the place of humanity in the cosmos.
    [Show full text]
  • TRANSGENDER JEWS and HALAKHAH1 Rabbi Leonard A
    TRANSGENDER JEWS AND HALAKHAH1 Rabbi Leonard A. Sharzer MD This teshuvah was adopted by the CJLS on June 7, 2017, by a vote of 11 in favor, 8 abstaining. Members voting in favor: Rabbis Aaron Alexander, Pamela Barmash, Elliot Dorff, Susan Grossman, Reuven Hammer, Jan Kaufman, Gail Labovitz, Amy Levin, Daniel Nevins, Avram Reisner, and Iscah Waldman. Members abstaining: Rabbis Noah Bickart, Baruch Frydman- Kohl, Joshua Heller, David Hoffman, Jeremy Kalmanofsky, Jonathan Lubliner, Micah Peltz, and Paul Plotkin. שאלות 1. What are the appropriate rituals for conversion to Judaism of transgender individuals? 2. What are the appropriate rituals for solemnizing a marriage in which one or both parties are transgender? 3. How is the marriage of a transgender person (which was entered into before transition) to be dissolved (after transition). 4. Are there any requirements for continuing a marriage entered into before transition after one of the partners transitions? 5. Are hormonal therapy and gender confirming surgery permissible for people with gender dysphoria? 6. Are trans men permitted to become pregnant? 7. How must healthcare professionals interact with transgender people? 8. Who should prepare the body of a transgender person for burial? 9. Are preoperative2 trans men obligated for tohorat ha-mishpahah? 10. Are preoperative trans women obligated for brit milah? 11. At what point in the process of transition is the person recognized as the new gender? 12. Is a ritual necessary to effect the transition of a trans person? The Committee on Jewish Law and Standards of the Rabbinical Assembly provides guidance in matters of halkhhah for the Conservative movement.
    [Show full text]
  • Millennium, Jubilee and Human History Under God for Jews in the Middle Ages Rabbi Asher Finkel, Ph.D., Seton Hall University
    Seton Hall University From the SelectedWorks of Rabbi Asher Finkel, Ph.D. 2003 Millennium, Jubilee and Human History under God for Jews in the Middle Ages Rabbi Asher Finkel, Ph.D., Seton Hall University This work is licensed under a Creative Commons CC_BY-NC-ND International License. Available at: https://works.bepress.com/asher_finkel/24/ Millennium, Jubilee and Human History under God for Jews in the Middle Ages Asher Finkel Jewish-Christian Studies Graduate Program Department of Religion Seton Hall University South Orange, NJ This article was published in Ich bin ein Hebraer: Gedenken an Otto Michel (1903 - 1993), edited by Helgo Lindner, 312-326. Tübingen: Mohr, 2003. MILLENNIUM, JUBILEE AND HUMAN HISTORY UNDER GOD FOR JEWS IN THE MIDDLE AGES Asher Finkel, Ph.D. The year 1240 is the beginning of the sixth millenium in the Jewish calendar. This year witnessed the Mongol invasion from the East, defeating the Germans and Poles, as well as the year that saw the new ascendancy of the Islamic power. The turn of events was perceived by Nachmanides as the appearance of the "fearsome and terrible beast" in Daniel's vision (Chapter 7) that preceded the coming of the Son of Man, the messianic figure in Jewish apocalypticism. Nachmanides1 portrays the Islamic empire as a "powerful kingdom that is closer to the truth than the former ones," referring to the other theriomorphic empires in Daniel's prophecy. Islam was perceived by Spanish Jewry to be a monotheistic faith, with emphasis on God's unity. Jews faced both Muslims and Christians on the Iberian peninsula, and they were also aware of the distinction between them.
    [Show full text]
  • JUBILEE SHABBAT a Day of Prayer, Worship, and Study Leading to Action to End the Cycle of Poverty Caused by International Debt
    A Resource for Your Synagogue or Jewish Faith Community I give you my smile. Photo by Daniela Hartmann JUBILEE SHABBAT A Day of Prayer, Worship, and Study Leading to Action to End the Cycle of Poverty Caused by International Debt 1 Contents SECTION 1 Introductory Materials A Letter of Welcome About Jubilee USA Minute for Mission Prayer SECTION 2 Dvar Torah and Discussion Guide Connection between Shemita, Yovel, and Har Sinai Equality and Freedom Beyond the Physical Security in the Land, Exile, Reward and Punishment Poverty and Debt SECTION 3 Additional Resources Call for a Sabbath Year to Repair a Broken World About Global Sabbath Invitation to become a Jubilee Congregations 2 A Jewish Worship & Action Resource for your Faith Community Dear Friends, Thank you for your interest in participating in Jubilee Shabbat, a national day of worship, study, and reflection leading to advocacy. Jubilee Shabbat has a special meaning for us in the Jewish world. As you know, the year of Jubilee proclaimed in the Torah took place every fifty years. It was a time when all debts were cancelled, land was returned, and people were freed. The Jubilee vision continues to serve as a powerful way for people of faith and conscience today to promote economic and social justice in our broken world. The spirit of Jubilee needs to be taken into the politics and economics of every nation on earth, including our own. As a part of Jubilee Shabbat, communities nationwide will examine the roots of Jubilee in the Torah as we read Parsha Behar Bechukotai and explore how we as Jews can band together to break the chains of debt and poverty and transform our world.
    [Show full text]
  • Counterfactual Truth in Science and the Talmud
    Article Gulliver and the Rabbis: Counterfactual Truth in Science and the Talmud Menachem Fisch The Cohn Institute for History and Philosophy of Science and Ideas, Tel Aviv University, Tel Aviv 6997801, Israel; [email protected] Received: 3 March 2019; Accepted: 23 March 2019; Published: 26 March 2019 Abstract: The paper presents Jonathan Swift’s Gulliver’s Travels as the first systematic attempt to claim that the normal methods of testing belief and opinion for clarity, consistence, coherence, and how they stand to the facts are powerless when applied to deep-seated normative commitments, or what Wittgenstein dubbed “framework truths.” To subject our norms to normative critique requires a measure of self-alienation that cannot be achieved merely by looking hard at or thinking hard about our world and ourselves. However, by closely examining the contrived counterfactual scenarios (or, as I have shown in former work, by exposure to the normative critique of significant others), that Swift is shown to claim, such normative framework assumptions can be challenged to great effect! The standard epistemologies of his day—Baconian empiricism and Cartesian rationalism—fiercely ridiculed in the course of Gulliver’s third voyage are cruelly dismissed as powerless to change the course of science and keep it in normative check. The transformative effect of the clever thought experiments presented in the three other voyages (of imagining London shrunk to a twelfth of its size and enlarged to giant proportions, and a more responsible and intelligent race of beings inserted above (normally sized) humans) enable Swift to obtain critical normative distance from several major assumptions about politics, religion, aesthetics, ethics, and much more, including the limits of the thought experiment itself.
    [Show full text]
  • CCAR Journal the Reform Jewish Quarterly
    CCAR Journal The Reform Jewish Quarterly Halachah and Reform Judaism Contents FROM THE EDITOR At the Gates — ohrgJc: The Redemption of Halachah . 1 A. Brian Stoller, Guest Editor ARTICLES HALACHIC THEORY What Do We Mean When We Say, “We Are Not Halachic”? . 9 Leon A. Morris Halachah in Reform Theology from Leo Baeck to Eugene B . Borowitz: Authority, Autonomy, and Covenantal Commandments . 17 Rachel Sabath Beit-Halachmi The CCAR Responsa Committee: A History . 40 Joan S. Friedman Reform Halachah and the Claim of Authority: From Theory to Practice and Back Again . 54 Mark Washofsky Is a Reform Shulchan Aruch Possible? . 74 Alona Lisitsa An Evolving Israeli Reform Judaism: The Roles of Halachah and Civil Religion as Seen in the Writings of the Israel Movement for Progressive Judaism . 92 David Ellenson and Michael Rosen Aggadic Judaism . 113 Edwin Goldberg Spring 2020 i CONTENTS Talmudic Aggadah: Illustrations, Warnings, and Counterarguments to Halachah . 120 Amy Scheinerman Halachah for Hedgehogs: Legal Interpretivism and Reform Philosophy of Halachah . 140 Benjamin C. M. Gurin The Halachic Canon as Literature: Reading for Jewish Ideas and Values . 155 Alyssa M. Gray APPLIED HALACHAH Communal Halachic Decision-Making . 174 Erica Asch Growing More Than Vegetables: A Case Study in the Use of CCAR Responsa in Planting the Tri-Faith Community Garden . 186 Deana Sussman Berezin Yoga as a Jewish Worship Practice: Chukat Hagoyim or Spiritual Innovation? . 200 Liz P. G. Hirsch and Yael Rapport Nursing in Shul: A Halachically Informed Perspective . 208 Michal Loving Can We Say Mourner’s Kaddish in Cases of Miscarriage, Stillbirth, and Nefel? . 215 Jeremy R.
    [Show full text]
  • Shalom San Diego 2014 Guide to the Jewish Community Shalom San Diego 2014 Guide to the Jewish Community
    OF SAN DIEGO COUNTY Shalom San Diego 2014 Guide to the Jewish Community Shalom San Diego 2014 Guide to the Jewish Community The Jewish Federation of San Diego County is pleased to present “Shalom San Diego, Guide to the Jewish Community.” Now available as an electronic file (Adobe PDF), it gives you the flexibility to print specific pages and the option to email a copy to family and friends. Whether you’re a longtime resident, new to the area, or just considering a move to San Diego County, we hope you’ll use this informative guide to our community. We look forward to you joining in our many activities! Get the latest information about what is happening at Federation and in the community: • Visit our website at jewishinsandiego.org • Subscribe for weekly updates at jewishinsandiego.org/federationnews.aspx • Like us on Facebook at facebook.com/jewishinsandiego Table of Contents Page Agencies & Organizations 8 Camps 13 College Organizations & Programs 14 Congregations/Synagogues 15 Disabilities & Inclusion 18 Hospice Care 19 Interfaith 19 Jewish Publications 19 Judaica Stores 19 Kosher Caterers & Restaurants 19 Men’s Organizations 20 Mikvaot 20 Mohalim 21 Mortuary/Cemeteries 21 Older Adult Programs & Centers 22 Schools 23 Singles 26 Social Services 26 Women’s Organizations 27 Young Adult Programs 27 Young Family Programs 28 Youth Organizations 29 Updated: March 2014 INDEX A Culture of Peace,...............................................................................................8 Chabad without Borders: Chula Vista & Tijuana.....................................16
    [Show full text]