DOCSLIB.ORG

Secular Identification: the Case of Bina and Its Secular Yeshiva

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Secular Identification: the Case of Bina and Its Secular Yeshiva SECULAR IDENTIFICATION: THE CASE OF BINA AND ITS SECULAR YESHIVA By Efrat Sadras-Ron A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of Anthropology – Doctor of Philosophy 2016 ABSTRACT SECULAR IDENTIFICATION: THE CASE OF BINA AND ITS SECULAR YESHIVA By Efrat Sadras-Ron The clashing perspectives over Jewishness in Israel, on the one side an orthodox minority that is a major political player, on the other a secular majority that is politically fragmented, is a cause of constant tension in Israeli Jewish society. In Israel, Jewishness with its religious overtones overlaps with national sentiments. This overlap is one aspect of the Israeli secular story, orthodox monopoly over the state’s Jewish character is another. The Jewish renewal movement in Israel looks to bridge, and reestablish a reciprocal relationship, between the national and religious aspects of Israeliness with Hebrew culture based on the Hebrew Bible as the common core. The movement calls upon secular Jewish individuals to challenge the Jewish orthodoxy monopoly in Israel. Furthermore, it calls for secular individuals to reclaim ownership and with it authority over Jewish culture, recreating Jewishness in their own secular image. What exactly is that secular image that is to mold Jewishness into a contemporary frame of reference, is in fact the subject of this dissertation. In this work, I carry out an analysis of group identification based on secular principles. I argue that group identification based in secularity facilitates inclusive environment; however, it does not guarantee inclusion. Looking at BINA and its secular yeshiva in the south of Tel-Aviv, I introduce ethnographic data showing how secular sensibilities challenge current understanding of group belonging and boundaries. The binary notion secular-religious forms the basis for understanding the secular by both layman and experts. In Israel’s socio-political atmosphere orthodoxy has become equated with religiosity, leading many to believe that secularity and Jewishness are mutually exclusive. However this study shows that the ethnographic findings about BINA and its secular yeshiva prove otherwise. The coupling of the term secular and yeshiva is a socio-political claim against Jewish orthodox monopoly in Israel. BINA proudly claims its in-between status, representing both the secular and Jewishness, not as oppositions but simply as different cultural frameworks coming together to form BINA, and in turn these frameworks are being reimagined through BINA, embodying the processual nature of culture. Two themes guide my investigation of BINA: the ways the secular informs its operations as a Jewish educational institution, and the relationship between the collective and the individual in the secular institute. Concentrating on five secular modes of operation – literacy, multiplicity, contextual truth, activism and sovereignty, I show how Jewish inclusiveness is facilitated. I use two tracks to make my arguments regarding secular groupness: BINA’s teachings and BINA’s operations as an institution. Analyzing BINA’s teaching I demonstrate how secular sensibilities are transmitted to students. Furthermore, I show how these secular sensibilities encourage a more inclusive perception of Jewish groupness. BINA’s institutional dynamics offer a window on the way secular sensibilities guide the interplay between the individual and the collective. I argue for a new model for group identification that is more flexible and thus more inclusive. I introduce and explore the notion of inclusive groupness as a voluntary collective individualism, which achieves group cohesion through its very dynamism, flexibility and ability to foster change. The model of inclusive groupness is based on two principles: fidelity, and debate and negotiation. TABLE OF CONTENTS LIST OF TABLES ........................................................................................................................................ v Chapter 1 – Introduction ............................................................................................................................... 1 Chapter 2 – Theory ..................................................................................................................................... 19 Secular Principles .................................................................................................................................... 20 Secular Principles and Jewishness .......................................................................................................... 30 Secular Principles and Group Identification ........................................................................................... 43 Chapter Summary ................................................................................................................................... 55 Chapter 3 – The Kibbutz and BINA ........................................................................................................... 58 Chapter 4 – Ethnography: BINA’s Teachings ............................................................................................ 79 Cultural Literacy and Intertextuality ....................................................................................................... 81 Multiplicity ............................................................................................................................................. 95 Contextual Truth – The Question of Authenticity ................................................................................ 103 Cultural Production ............................................................................................................................... 106 Sovereignty ........................................................................................................................................... 116 Coming Full Circle ................................................................................................................................ 120 Chapter 5 – Ethnography: BINA’s Operations ......................................................................................... 122 Literacy ................................................................................................................................................. 123 Multiplicity – Acceptance, Debate, and Negotiation ............................................................................ 130 Contextual Truth ................................................................................................................................... 143 Activism ................................................................................................................................................ 150 Sovereignty ........................................................................................................................................... 154 Home Sweet Home ............................................................................................................................... 162 Conclusions ............................................................................................................................................... 165 WORKS CITED ....................................................................................................................................... 172 iv LIST OF TABLES Table 1 – Independence Day Ceremony Torch Comparison ……………………….. 65 v Chapter 1 – Introduction At the age of twenty two, while traveling South America, I engaged in a conversation with a British fellow traveler, which initiated the journey that led to these words. The conversation started by my traveling companion, Tom asked me for clarification regarding a Jewish custom. I answered to the best of my knowledge, which was not extensive considering I was secular who was brought up in a secular home. Yet, it was obvious that I should know the answer; after all I am an Israeli, for both of us Israeliness was a Jewish membership card. As the conversation went on, I asked Tom about his religion; he simply looked at me and said “I have no religion.” I could not grasp it and pressed Tom for an answer, saying “well I know you no longer go to church but still what is your religion.” Tom insisted that he has no religion. It was only then, at the age of twenty two, that I realized that religious affiliation is not inherent to all. With this revelation resonating in my head, I started questioning the axiom equating Israeliness with Jewishness. I was sure about the components of my Israeliness, but had no idea about what constituted my Jewishness other than being an Israeli. I do not believe in God, I do not uphold any of the religious ordinances and never did; the holidays for me are about family traditions and vacations, they have no religious meaning. And yet it was clear both to me, the insider, and to Tom, the outsider, that I am a Jew. Ten years later, as I was writing my M.A. thesis on Jewishness as ethnicity, I was able to put these thoughts into an anthropological vocabulary. As an Israeli, my national identification was intertwined with my religious identification, and as a young adult I did not realize that the two are not synonymous. The following ten years leading to the present, have been about figuring out what kind of secular a person is, when her religious membership is included in her national identification. 1 As I was concluding my thesis it became clear to me
Load more

Recommended publications
  • How Did Halacha Originate Or Did the Rabbis Tell a “Porky”?1 Definitions Written Law the Written Law Is the Torah Or Five Books of Moses
    How Did Halacha Originate or Did the Rabbis Tell a “Porky”?1 Definitions Written Law The Written Law is the Torah or Five books of Moses. Also known from the Greek as the Pentateuch. (What status is the Tanach?) Oral Law An Oral Law is a code of conduct in use in a given culture, religion or community …, by which a body of rules of human behaviour is transmitted by oral tradition and effectively respected, ...2 lit. "Torah that is on the ,תורה שבעל פה) According to Rabbinic Judaism, the Oral Torah or Oral Law mouth") represents those laws, statutes, and legal interpretations that were not recorded in the Five lit. "Torah that is in writing"), but nonetheless are ,תורה שבכתב) "Books of Moses, the "Written Torah regarded by Orthodox Jews as prescriptive and co-given. This holistic Jewish code of conduct encompasses a wide swathe of rituals, worship practices, God–man and interpersonal relationships, from dietary laws to Sabbath and festival observance to marital relations, agricultural practices, and civil claims and damages. According to Jewish tradition, the Oral Torah was passed down orally in an unbroken chain from generation to generation of leaders of the people until its contents were finally committed to writing following the destruction of the Second Temple in 70 CE, when Jewish civilization was faced with an existential threat.3 Halacha • all the rules, customs, practices, and traditional laws. (Lauterbach) • the collective body of Jewish religious laws derived from the Written and Oral Torah. (Wikipedia) • Lit. the path that one walks. Jewish law. The complete body of rules and practices that Jews are bound to follow, including biblical commandments, commandments instituted by the rabbis, and binding customs.
    [Show full text]
  • The Role of Ultra-Orthodox Political Parties in Israeli Democracy
    Luke Howson University of Liverpool The Role of Ultra-Orthodox Political Parties in Israeli Democracy Thesis submitted in accordance with the requirements of the University of Liverpool for the degree of Doctor in Philosophy By Luke Howson July 2014 Committee: Clive Jones, BA (Hons) MA, PhD Prof Jon Tonge, PhD 1 Luke Howson University of Liverpool © 2014 Luke Howson All Rights Reserved 2 Luke Howson University of Liverpool Abstract This thesis focuses on the role of ultra-orthodox party Shas within the Israeli state as a means to explore wider themes and divisions in Israeli society. Without underestimating the significance of security and conflict within the structure of the Israeli state, in this thesis the Arab–Jewish relationship is viewed as just one important cleavage within the Israeli state. Instead of focusing on this single cleavage, this thesis explores the complex structure of cleavages at the heart of the Israeli political system. It introduces the concept of a ‘cleavage pyramid’, whereby divisions are of different saliency to different groups. At the top of the pyramid is division between Arabs and Jews, but one rung down from this are the intra-Jewish divisions, be they religious, ethnic or political in nature. In the case of Shas, the religious and ethnic elements are the most salient. The secular–religious divide is a key fault line in Israel and one in which ultra-orthodox parties like Shas are at the forefront. They and their politically secular counterparts form a key division in Israel, and an exploration of Shas is an insightful means of exploring this division further, its history and causes, and how these groups interact politically.
    [Show full text]
  • Plurielles N° 22 "Le Juif Et L'autre"
    Rédacteur en chef : Izio ROSENMAN Comité de Rédaction : Anny DAYAN ROSENMAN, Guido FURCI, Fleur KUHN-KENNEDY, Martine LEIBOVICI, Carole KSIAZENICER-MATHERON, Daniel OPPENHEIM, Hélène OPPENHEIM-GLUCKMAN, Brigitte STORA, Jean-Charles SZUREK, Nadine VASSEUR, Simon WUHL, Philippe ZARD. La revue Plurielles qui, comme son nom l’indique, accueille des opinions diverses ne partage pas nécessairement les points de vue émis par les auteurs. Sommaire Guy de Maupassant – La peur ..................................................................................................................4 Goya – Le Songe de la raison… ..................................................................................................................5 Izio Rosenman – Édito .............................................................................................................................7 Russell Jacoby – Peur et violence ...............................................................................................................11 Martine Leibovici – Peur et sentiment d’invulnérabilité dans Masse et puissance ..........................................19 Delphine Horvilleur – La peur dans la tradition juive ...............................................................................35 Hélène Oppenheim-Gluckman – Trauma et destructivité ? .......................................................................48 Daniel Oppenheim – Peur et terreur .......................................................................................................56
    [Show full text]
  • Dngd Zkqn Massekhet Hahammah
    dngd zkqn Massekhet HaHammah Compiled and Translated with Commentary by Abe Friedman A Project of the Commission on Social Justice and Public Policy of the Leadership Council of Conservative Judaism Rabbi Leonard Gordon, Chair [email protected] Table of Contents Preface i Introduction v Massekhet HaHammah 1. One Who Sees the Sun 1 2. Creation of the Lights 5 3. Righteous and Wicked 9 4. Sun and Sovereignty 15 5. The Fields of Heaven 20 6. Star-Worshippers 28 7. Astrology and Omens 32 8. Heavenly Praise 41 9. Return and Redemption 45 Siyyum for Massekhet HaHammah 51 Bibliography 54 Preface Massekhet HaHammah was developed with the support of the Commission on Social Justice and Public Policy of the Conservative Movement in response to the “blessing of the sun” (Birkat HaHammah), a ritual that takes place every 28 years and that will fall this year on April 8, 2009 / 14 Nisan 5769, the date of the Fast of the Firstborn on the eve of Passover. A collection of halakhic and aggadic texts, classic and contemporary, dealing with the sun, Massekhet HaHammah was prepared as a companion to the ritual for Birkat HaHammah. Our hope is that rabbis and communities will study this text in advance of the Fast and use it both for adult learning about this fascinating ritual and as the text around which to build a siyyum, a celebratory meal marking the conclusion of a block of text study and releasing firstborn in the community from the obligation to fast on the eve of the Passover seder.1 We are also struck this year by the renewed importance of our focus on the sun given the universal concern with global warming and the need for non-carbon-based renewable resources, like solar energy.
    [Show full text]
  • Lions and Roses: an Interpretive History of Israeli-Iranian Relations" (2007)
    Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 11-13-2007 Lions and Roses: An Interpretive History of Israeli- Iranian Relations Marsha B. Cohen Florida International University, [email protected] DOI: 10.25148/etd.FI08081510 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the International Relations Commons Recommended Citation Cohen, Marsha B., "Lions and Roses: An Interpretive History of Israeli-Iranian Relations" (2007). FIU Electronic Theses and Dissertations. 5. https://digitalcommons.fiu.edu/etd/5 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida LIONS AND ROSES: AN INTERPRETIVE HISTORY OF ISRAELI-IRANIAN RELATIONS A dissertation submitted in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in INTERNATIONAL RELATIONS by Marsha B. Cohen 2007 To: Interim Dean Mark Szuchman College of Arts and Sciences This dissertation, written by Marsha B. Cohen, and entitled Lions and Roses: An Interpretive History of Israeli-Iranian Relations, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this dissertation and recommend that it be approved. _______________________________________
    [Show full text]
  • The Library of Secular Humanistic Judaism
    THE LIBRARY OF SECULAR HUMANISTIC JUDAISM PUBLICATIONS CATALOG INTERNATIONAL INSTITUTE FOR SECULAR HUMANISTIC JUDAISM The Library of Secular Humanistic Judaism Secular Humanistic Judaism celebrates cultural Jewish identity through a human-centered philosophy. The International Institute for Secular Humanistic Judaism offers professional training for Rabbis, Leaders, Educators and Spokespersons. It also provides adult learning opportunities through seminars, colloquia and publications. The Institute is the academic and intellectual center for a world-wide movement that appeals to cultural, Secular and Humanistic Jews. The publications in this catalog are some of the best resources for cultural Jews to explore their Jewish identities. 2 International©2018 InstituteInternational for Institute Secular for Secular Humanistic Humanistic Judaism Judaism The Library of Secular Humanistic Judaism Contents Philosophy of Secular Humanistic Judaism Judaism Beyond God: A Radical New Way to be Jewish ............. 4 Judaism in a Secular Age: An Anthology ..................................... 5 Humanist Readings in Jewish Folklore .......................................... 6 Beyond Tradition: The Struggle for a New Jewish Identity .......... 7 Jewish History A Provocative People: A Secular History of the Jews ................... 8 Jews and the Muslim World: Solving the Puzzle .......................... 9 Reclaiming Jewish History ............................................................ 10 Inspiration Staying Sane in a Crazy World: A Guide to Rational
    [Show full text]
  • Judaism As a Culture Table of Content
    Judaism as Culture The Beauty of Secularism Presented by the Posen Foundation Judaism as a Culture Table of Content Forward David Shaham Judaism, a Jewish State & Social Justice Dr. Ovadia Ezra What is Jewish Secularism? Dr. Yedidya Itzhaki Know How to Respond to the Orthodox (Book Review) Tova Birenbaum Judaism as a Plurality of Jewish Cultures Yaakov Malkin "The Return to History" – Jewish Secularism and its Fracturing Prof. Shalom Ratsabi On Gender and the Beginning of Secularization in Europe Prof. Shmuel Feiner The Secular Battle in the Knesset Lior Tal interviews MKs Nitzan Horowitz and Shlomo Mula A Revolt Grounded in Tradition – A Book Review Noam Regev A Lax Secularism with No Battles Dr. Guy Ben-Porat On Music, Psalms and God Doron Nesher Judaism, Culture and that which is between Them – An Interview with Daniel Posen Yossi Beilin converses with Daniel Posen The Objective is Still Ahead of Us Felix Posen Idealistic Teachers Open Student Minds Doron Nesher interviews Prof. Ron Margolin Judaism as a Culture Dr. Ariel Picard Secularism and Me Miriam Kayni Secular Israeli Identity: No Apologies Needed Dr. Ela Bauer What Appears on the Price List is Holy: On Secularization & Hebrew Dr. Zvia Valdan Women's Singing – Her Lips are Moving and Her Voice won't be Heard? Eli Bareket On Modesty, Permissiveness and Secular Silence Galia Oz The Secular Yeshiva's Fringe Theatre Ariel Levinson How Secularism Affected My Life Shlomit Naim Naor BINA – The Posen Foundation's Link to Young People in Israel Gal Brozin interviews Eran Baruch, BINA general director Loyalty, Flexibility & Mission: The Challenges of Secular Judaism Dov Elboim Dubnov & Kalish: Personal Stories of Secularization Dr.
    [Show full text]
  • The Adjudication of Fines in Ashkenaz During the Medieval and Early Modern Periods and the Preservation of Communal Decorum
    The Adjudication of Fines in Ashkenaz during the Medieval and Early Modern Periods and the Preservation of Communal Decorum Ephraim Kanarfogel* The Babylonian Talmud (Bava Qamma 84a–b) rules that fines and other assigned payments in situations where no direct monetary loss was incurred--or where the damages involved are not given to precise evaluation or compensation--can be adjudicated only in the Land of Israel, at a time when rabbinic judges were certified competent to do so by the unbroken authority of ordination (semikhah). In addition to the implications for the internal workings of the rabbinic courts during the medieval period and beyond, this ruling seriously impacted the maintaining of civility and discipline within the communities. Most if not all of the payments that a person who struck another is required to make according to Torah law fall into the category of fines or forms of compensation that are difficult to assess and thus could not be collected in the post-exilic Diaspora (ein danin dinei qenasot be-Bavel).1 * Bernard Revel Graduate School of Jewish Studies, Yeshiva University. 1 See Arba’ah Turim, Ḥoshen Mishpat, sec. 1, and Beit Yosef, ad loc. In his no longer extant Sefer Avi’asaf, Eli’ezer b. Joel ha-Levi of Bonn (Rabiah, d. c. 1225) concludes that the victim of an assault can be awarded payments by a rabbinic court for the cost of his healing (rippui) and for money lost if he is unable to work (shevet), since these are more common types of monetary law, with more precisely assessed forms of compensation.
    [Show full text]
  • ILLUMINATOR Fall 2019 Final
    Fall 2019 Published in August 2019 Missing the Target by Harold Londer, Madrikh Emeritus Reprinted from August 2011 Illuminator Archives Editor’s Note: Harold’s articles often seem quite prescient when read through the lens of time. Eight years later little has changed for the better. Partisanship has increased, the world political situation remains unstable. and the preservation of our earth has only worsened. We can only continue to push against the current in our efforts to improve the world. You don’t have to be a New York Times editorialist, We all, to quote F. Scott Fitzgerald, in the last line of or a Fox News anchor, to know that the world is not The Great Gatsby, “beat on, boats against the current.” having its best year. We can start at home, personally and nationally, where the economic crisis, like Damocles’ sword, is hanging over all of us. You can be a retiree, a student, a parent, an immigrant, a union member, a Tea Party activist, a soldier, a teacher, an Or Emet member (or wear several of these hats), and the effect of stock market gyrations, recession, unemployment, national debt and the European fiscal crisis are influencing our life in myriad ways. The Jewish High Holidays, Rosh Hashanah, the The political situation in the world is frightful! Jewish New Year (5772), and Yom Kippur, the Day of Whether in Libya, Iraq, Afghanistan, Pakistan, Syria, Atonement, are in late September. For traditional Yemen, Israel or Gaza, violence and uncertainty Jews, the story is well known; during these 10 days, overwhelm any dreams of peace and stability.
    [Show full text]
  • YILC Shabbat Announcements December 4Th and 5Th 2020 Parshat Vayishlach
    YILC Shabbat Announcements December 4th and 5th 2020 Parshat Vayishlach Friday, December 4th, 18 Kislev Candle Lighting: 4:09 PM Mincha: 4:17 PM (Tent, Joseph S. Straus Main Sanctuary, Gluck-Gelnick Beit Medrash) Friday Night Lights between Kabbalat Shabbat and Maariv (Joseph S. Straus Main Sanctuary) - Rabbi Trump on the Eishet Chayil - 3 to 5 minute take-homes every Friday night Shabbat, December 5, 19 Kislev Netz: 7:04 AM Sof zman kri'at shema: 9:24 AM Shemonah Esrei of Shacharis should be before 10:11 AM 7:30 AM—Daf Yomi with Alan Goldman (Tent outside near front entrance, or Gluck-Gelnick as altnerate) Shacharis: 7:30 AM - (Joseph S. Straus Main Sanctuary) 7:30 AM - (Tent) 8:30 AM - (Gluck-Gelnick Beit Midrash). Drasha by Rabbi Trump 9:00 AM - (Joseph S. Straus Main Sanctuary). Drasha by Rabbi Trump 9:15 AM - Teen Minyan with Rabbi Gershon Kramer (Annette Adler Young Adult Beit Medrash) 9:30 AM - (Susan Scharf Auditorium/Ballroom). 9:30 AM (Tent). Drasha by Rabbi Trump 9:30 - 11:00 AM Indoor Youth Groups REGISTRATION REQUIRED FOR ALL YOUTH GROUPS Toddlers aged 2-5 at the Boriskin home (23 Copperbeech Ln, Lawrence) Youth Groups for 1st-6th girls in the Rabbi Morris Friedman Young Couples Beit Medrash Youth Groups for 1st-6th boys in the Rochelle & Melly Lifshitz Youth Center Youth Groups this Shabbos are sponsored by Arnold & Myra Berlin ע“ה ,in memory of Sharon Frieling’s mother, Mrs. Susan Ederson חזון עבדיה ,The haftorah reading for this Shabbat is from Obadiah, Chapter 1, 1 – 21 Torah Trivia Tidbits – In parshat Vayishlach, everyone bowed down to Esau.
    [Show full text]
  • Law and Religion in Israel and Iran: How the Integration of Secular and Spiritual Laws Affects Human Rights and the Potential for Violence
    Michigan Journal of International Law Volume 19 Issue 1 1997 Law and Religion in Israel and Iran: How the Integration of Secular and Spiritual Laws Affects Human Rights and the Potential for Violence S. I. Strong Weil, Gotshal & Manges LLP, New York, NY Follow this and additional works at: https://repository.law.umich.edu/mjil Part of the Comparative and Foreign Law Commons, Constitutional Law Commons, Law and Society Commons, and the Religion Law Commons Recommended Citation S. I. Strong, Law and Religion in Israel and Iran: How the Integration of Secular and Spiritual Laws Affects Human Rights and the Potential for Violence, 19 MICH. J. INT'L L. 109 (1997). Available at: https://repository.law.umich.edu/mjil/vol19/iss1/3 This Article is brought to you for free and open access by the Michigan Journal of International Law at University of Michigan Law School Scholarship Repository. It has been accepted for inclusion in Michigan Journal of International Law by an authorized editor of University of Michigan Law School Scholarship Repository. For more information, please contact [email protected]. LAW AND RELIGION IN ISRAEL AND IRAN: HOW THE INTEGRATION OF SECULAR AND SPIRITUAL LAWS AFFECTS HUMAN RIGHTS AND THE POTENTIAL FOR VIOLENCE S.f. Strong* INTRODUCTION .......................................................................................... 110 I. HISTORY AND RELIGION: DEFINING THE MODERN STATE .............. 114 A. Israel.......................................................................................... 114 1. Principles
    [Show full text]
  • Siddur on the Hill
    SSiidddduurr oonn tthhee HHiillll For Friday night Shabbat services at HAVURAH ON THE HILL AT THE VILNA SHUL TABLE OF CONTENTS ii. INTRODUCTION 2. CANDLE LIGHTING 3. KABBALAT SHABBAT 20. MA’ARIV 57. MEALTIME PRAYERS 60. ACKNOWLEDGMENTS 60. SOURCES This book is a joint work of the following people and is under the copyright (2011) of: Malka Benjamin, Sue Gilbert, Dallas Kennedy, Michal Kennedy, Chelley Leveillee, Deborah Melkin, Robyn Ross, Atara Schimmel, Morris A. Singer, and Georgi Vogel Rosen. This work is licensed under the Creative Commons Attribution 3.0 Unported (CC BY 3.0) License. The text of this license is available at (http://creativecommons.org/licenses/by/3.0/). No claim is made to any Hebrew text, nor any other work included herein that is used under license, as noted below. Interpretive readings are used under license. Translations to the following prayers are under the copyright of Rabbi Sam Secol and are used under license: Ana Bakoakh, Barkhu, Maariv Aravim, Ahavat Olam, Shma Yisrael, Ve’ahavta, Vayomer, Ehmeht ve’Ehmuna, Mi Khamokha, Hashkivehnu le’Shalom, ve’Shamru et ha’Shabbat, Tefilat ha’Amidah (holiday sections), Tefilat Ha’Amidah – Shalom, Yihyu Leratzon, Elohei Netzar, Vayikhulu, Al Kehn Nekaveh, Shalom Alekhem, and Kiddush. Rabbi Secol has licensed these translations under the Creative Commons Attribution 3.0 Unported (CC BY 3.0) License (http://creativecommons.org/licenses/by/3.0/). Translations to the following prayers are derived from works under the copyright of Wikipedia and are used under the Creative Commons Attribution-ShareAlike 3.0 Unported License (http://en.wikipedia.org/wiki/Wikipedia:Copyrights): Lekha Dodi, Kaddish, Tefilat ha’Amidah, Magehn Avot, Alehnu Leshabeh’akh, Adon Olam, and Yigdal.
    [Show full text]