Forman Addresses Anti-Semitism Jewish Educator: Poland Trips Won’T Change to Fit Holocaust Law by Lee Chottiner Community Editor

Total Page:16

File Type:pdf, Size:1020Kb

Forman Addresses Anti-Semitism Jewish Educator: Poland Trips Won’T Change to Fit Holocaust Law by Lee Chottiner Community Editor Published by the Jewish Community of Louisville, Inc. www.jewishlouisville.org JEWISH LOUISVIllE INSIDE Local alumna of Florida high school speaks out after shootings COMMUNITY STORY ON PG. 8 FRIDAY Vol. 43, No. 2 | 8 Adar 5778 | February 23, 2018 Forman addresses anti-Semitism Jewish educator: Poland trips won’t change to fit Holocaust law By Lee Chottiner Community Editor A professional educator who takes teachers and students to Poland, immers- ing them in the Holocaust experience, spoke out publicly against that country’s new law criminalizing claims of Polish complicity during the war. But Dr. Zipora “Tsipy” Gur, founder and executive director of Classrooms Without Borders, vowed to continue her organization’s work despite the law. She also refuses to censor its programming to accommodate a climate that is increas- ingly hostile to the idea that Poles played a part in murdering Jews. “It’s even more important now to dou- ble what we do,” Gur said during a recent visit to Louisville. “I really feel like we have a responsibility now.” Ira Forman warned a Louisville audience that anti-Semitism is not going away, but Jewish communities must take care not to over or underesti- An Israeli and the daughter of survi- mate the threat. (Community photo by Tara Cocco) vors, Gur made her remarks during a program Sunday, February 11, at Temple Shalom. She was in town to promote her Former U.S. envoy lays out the dos and Pittsburgh-based organization to Jewish leaders here. In addition to Temple Shalom, she met don’ts for fighting hatred here and abroad with officials from the Jewish Heritage Fund for Excellence, the High School By Lee Chottiner of racism, all of which have their own unique standing the differences involves talking to for Jewish Studies, The Temple and area Community Editor characteristics. the Jews living there as much, if not more, schools. To fight anti-Semitism, Forman laid out than following analytics. It involves reading Two Louisville instructors who teach Ira Forman stated the obvious: these steps: the newspapers in those countries and taking the Holocaust, Fred Whittaker and Ron “We are not going to end anti-Semitism,” he • Know how bad the problem is – The in news from many sources. Skillern, will travel with Gur to Poland said, “not in my lifetime, not in my children’s world is not returning to the 1930s when Na- • Enlist civil society: A country’s govern- this summer, both making their first trip lifetime, not in my great-great-grandchildren’s zism was ascending, he said, and European ment can be very responsive to the needs of to the country. lifetime. This is not rocket science.” Jewry in France, Great Britain and Germany its Jewish community and enact laws to pro- Gur’s remarks came days after Polish However, the expert on anti-Semitism did will not disappear. But some communities in tect it, but it’s not enough, Forman said. The President Andrzej Duda signed into a law offer a ray of hope to his Louisville audience: smaller countries under threat, such as those people themselves must treat anti-Semites an act criminalizing claims of complic- “We can push back.” in Eastern Europe, could vanish. like pariahs. “If civil society is not with us, it’s ity by “the Polish Nation” during World That’s why Forman, who served in the • Get it right: Anti-Semitism doesn’t come over for us as a community.” War II. Violators face up to three years in Obama administration as the State Depart- exclusively from the political right or left, and • Taming the Internet: Figuring out how to prison. ment’s Special Envoy to Monitor and Combat it’s important to be as factual about the prob- suppress anti-Semitic indoctrination online, The law, which scholars believe could Anti-Semitism (SEAS), didn’t just give an as- lem as possible. “If you cry wolf,” Forman he said, is something that must happen. chill open discussion of the Holocaust sessment on global anti-Semitism when he said, “then when things happen that are truly • Relevant education: Teaching the next and the roles many Poles played in it, has spoke at The J on Tuesday, February 20, he bad, people will not listen to you anymore.” generation not to hate is vital. However, while been criticized by the U.S. and Israeli gov- laid out a point-by-point plan to “push back.” • The problem is complex: Anti-Semitism most European countries have mandatory ernments as well as Yad Vashem, the U.S. Speaking to about 50 people young and differs from country to country, Forman said. Holocaust education, young people see it as old, Forman said anti-Semitism is not like Hungarian anti-Semitism bears little resem- See POLAND on page 26 Islamophobia, homophobia or other forms blance to French anti-Semitism, and under- See FORMAN on page 26 STAY TUNED FOR ALL THE UPCOMING EVENTS 2 Community Y FEBRUARY 23, 2018 Y 8 ADAR 5778 THE DASHBOARD D’var Torah Snapshot Is Purim a major or minor holiday? By Rabbi Avrohom Litvin during the daylight For Community hours of this festival. Purim is also about The holiest day of the year is Yom Kippur, caring. For this rea- which is known in the Bible as Yom HaKi- son, we remember the purim. The happiest day of the year is Pu- needy by giving chari- rim, which is coming up in just a few days on ty to at least two needy Wednesday night, February 28, and Thurs- people during the day- day, March 1. light hours of Purim. The names of these festivals are quite simi- Rabbi Avrohom Litvin If you don’t meet any lar. Yom HaKipurim can be literally translat- poor people, place at ed as “Yom” – a day, “Ki” – like “Purim” – the least two coins in a charity box for those who Festival of Purim, as if to say that the great day are less fortunate. of Yom Kippur is somehow like, but not quite Purim is about sharing your joy. During the JOFEE Director Michael Fraade, center, joined a discussion with dinner guests during The J’s Tu as great as, the even greater holiday of holiday daylight hours of Purim, people gather with B’Shevat Seder, Sunday, January 28, in the Patio Gallery. Guests at the seder heard speakers of Purim. friends and family for a feast with wine. They address the subjects of conservation and waste reduction. Tu B’Shevat is the Jewish new year How can this be? sing, laugh, have fun together. Traditionally, for trees. (Community photo by Tara Cocco) Everyone knows that Yom Kippur is a ma- the Purim feast lasts well into the evening. jor day on the Jewish calendar. It is the day Regarding the question of Purim being a that Jews resolve to be better. With those reso- minor or major holiday, the sages of the Ka- lutions, we hope G-d will forgive any sins we balah write, what Yom Kippur can accom- Candles may have committed and bless us for a good plish only through fasting and afflicting the Here are the candle lighting times for Shabbat in March: and sweet year. body, Purim can accomplish with food, wine • March 2 @ 6:19 • March 23 @ 7:40 But when G-d saved the people of Israel and joy. In this context, Purim is even greater • March 9 @ 6:26 • March 30 @ 7:46 in the Purim story, the Jews were estranged. than Yom Kippur. • March 16 @ 7:33 They had sinned. They were not in a holy The commentaries point to another ele- state. Yet G-d still saved them and turned their ment that these two days share, albeit in in- sadness into joy and gladness. verted order. The fast of Yom Kippur is pre- Purim is, indeed, a major holiday. It shows ceded by a mitzvah to eat and drink. Purim us the eternal lesson that G-d is connected to begins with a fast, which is followed by a mitz- Contacts us and loves us and will protect us and pro- vah to eat and drink. Got a story idea? A letter? A gripe? A Administrative Coordinator David Mays vide for us, not just based on our individual The sages draw allusion to each of the fes- kudo? can handle all circulation questions. He actions, but because of our innate connection tivals, such as showing the connection from Send it along to Community Edi- can be reached at dmays@jewishlouis- and bond to him. Purim to Pesach, for on both we emerged tor Lee Chottiner at lchottiner@jew- ville.org or 502-238-2770. How does one celebrate so awesome a day? from bondage to freedom. Purim is also com- ishlouisville.org. You can also call Lee Got an item for the Community eblast? at 502-238-2783. Send it to weeklyupdate@jewishlou- A few key ways were ordained by the sages. pared to Rosh Hashanah, for the books of the Not getting your paper? Want to sub- isville.org. The first is to listen to the miraculous story. living and the dead were opened and awaiting scribe? Put your subscription on hold? Head to your synagogue, temple or Chabad G-d’s judgment on both of those days. center and hear the whole Megillah. The Indeed, Purim is a great day with major sig- story is traditionally read both Wednesday nificance and the happiest day of the Jewish evening and Thursday morning. When Ha- calendar. Happy Purim to one and all. man’s name is mentioned in the reading, chil- Deadlines dren twirl graggers (noisemakers) and adults (Rabbi Avrohom Litvin is the regional director Deadlines matter, especially for news- day, March 23.
Recommended publications
  • Yuhara When There Is a Halachic Imperative 1. If One Is Doing A
    Yuhara when there is a Halachic Imperative 1. If one is doing a certain practice because one got a certain pesak from one’s rav or because it is to fulfill the basic halacha, it isn’t considered yuhara even if it isn’t the minhag. 1 Nonetheless one can only do so with the intent for the mitzvah and not to be arrogant.2 For example, according to Rav Schachter, it isn’t yuhara to wear techelet in a place that the minhag is not to because the primary halacha requires it. 3 2. If it is accepted in your place that some people do this midat chasidut, then it isn’t considered yuhara. 4 3. If someone is known for his chasidut, then it isn’t yuhara to do so for the sake of heaven. 5 1. The Mordechai (Brachot n. 1) writes that since points out that today there's no yuhara to do this Rabbenu Tam held that if one said Shema after since some people have the minhag to do it. Plag Hamincha one fulfilled his obligation if one Chida (Chaim Shaal 1) and Shulchan Aruch does repeat it later it appears as yuhara. Bet Hamidot v. 1 p. 128 agree. However, Shvut Yakov Yosef 235:1 argues that it isn’t yuhara to repeat 2:44 argues that there is yuhara to wear Rabbenu Shema since according to many rishonim one Tam tefillin even if some people do it unless most didn't fulfill one's mitzvah. This is also his opinion do it.
    [Show full text]
  • Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots
    Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots By Rabbi Binyomin Shlomo Hamburger Synopsis ofvolulnes I-IV Machan Moreshcs Ashkenaz The Institute for German-Jewish Heritage Bnei Brak 2010 Cutting A Boy's Hair Without Doing a Chalaka (Ups herin) The German custom to bring a young boy to the synagogue with a wirnpel (wrapping for the Torah scroll) has no connection whatsoever to the practice of the chalaka (the Arabic term 0h for Upsherin) observed by Sepharadirn and later adopted by many Chasidirn. The custom of holding a special celebration marking the boy's first haircut developed among these groups. The celebration takes place at a specific age, usually three. The festivity is customarily held near the gravesite of a tzadik or in a synagogue. This custom was unknown in ancient Sephardic and Ashkenazic communities. The earliest reports of the chalaka celebration are found in accounts written by Sepharadim early in the period of the Acharonim. Some three centuries later, we find the first indications that the custom had made its way into Chasidic circles. The most important source concerning the chalaka is the account of the celebration in which the Ari-zal is involved. The details of this story are somewhat vague, and it is unclear whether the Ari-zal made a chalaka for his son, or whether the account refers to his disciple, Rabbi Yonatan Sagish. There is also some question as to whether the Ari-zal patrticipated in Lag Ba 'orner events in Meron after his kabalistic insights because the custom to conduct a chalaka on Lag Ba 'orner runs in opposition to the Ari-zal's final ruling that forbade hair cutting during the orner period.
    [Show full text]
  • When Philadelphia Was the Capital of Jewish America
    When Philadelphia Was the Capital 9 of Jewish America The Making of an American Jewish Culture JONATHAN D. SARNA Culture, Vytautas Kavolis reminds us, is not randomly and evenly distributed. Historically, "in each nation or international civilization, periods of increasing or declining creativity ... may be identified." There have been golden ages in the history of culture, and there have been dark ages, eras of cultural renewal and eras of cultural stag­ nation. 1 Edited by Jewish cultural life in Philadelphia in the late nineteenth and early Murray Friedman twentieth centuries falls somewhere between these two extremes. It does not compare to Viennese culture during the same period, but one can, nevertheless, identify a period of extraordinary cultural fer­ ment and institutional reorganization within the community that had considerable implications for Jewish cultural life throughout the United States. To borrow a phrase from Frederic Morton, the Jewish cultural leaders of Philadelphia, members of the Philadelphia Group, were men who created "not industries, but climates; men who brewed the very weather of our minds today."2 Working in their home city or in neighboring cities (New York, Baltimore, Washington, D.C.), sometimes laboring alone and sometimes in conjunction with non­ Philadelphians, they created the basic institutions, characteristics, and standards of twentieth-century American Jewish cultural life reaching almost to contemporary times. Philadelphia's role in American Jewish cultural life dates far back into the nineteenth century. Individuals like Isaac Leeser and Rebecca Gratz, along with institutions like the Hebrew Sunday School Society, Philadelphia the first Jewish Publication Society, and the Hebrew Education Society, The Balch Institute Press amply illustrate the community's early commitment to Jewish educa­ London and Toronto: Associated University Presses tion, at least of a rudimentary sort.
    [Show full text]
  • The Sephardim of the United States: an Exploratory Study
    The Sephardim of the United States: An Exploratory Study by MARC D. ANGEL WESTERN AND LEVANTINE SEPHARDIM • EARLY AMERICAN SETTLEMENT • DEVELOPMENT OF AMERICAN COMMUNITY • IMMIGRATION FROM LEVANT • JUDEO-SPANISH COMMUNITY • JUDEO-GREEK COMMUNITY • JUDEO-ARABIC COMMUNITY • SURVEY OF AMERICAN SEPHARDIM • BIRTHRATE • ECO- NOMIC STATUS • SECULAR AND RELIGIOUS EDUCATION • HISPANIC CHARACTER • SEPHARDI-ASHKENAZI INTERMARRIAGE • COMPARISON OF FOUR COMMUNITIES INTRODUCTION IN ITS MOST LITERAL SENSE the term Sephardi refers to Jews of Iberian origin. Sepharad is the Hebrew word for Spain. However, the term has generally come to include almost any Jew who is not Ashkenazi, who does not have a German- or Yiddish-language background.1 Although there are wide cultural divergences within the Note: It was necessary to consult many unpublished sources for this pioneering study. I am especially grateful to the Trustees of Congregation Shearith Israel, the Spanish and Portuguese Synagogue in New York City, for permitting me to use minutes of meetings, letters, and other unpublished materials. I am also indebted to the Synagogue's Sisterhood for making available its minutes. I wish to express my profound appreciation to Professor Nathan Goldberg of Yeshiva University for his guidance throughout every phase of this study. My special thanks go also to Messrs. Edgar J. Nathan 3rd, Joseph Papo, and Victor Tarry for reading the historical part of this essay and offering valuable suggestions and corrections, and to my wife for her excellent cooperation and assistance. Cecil Roth, "On Sephardi Jewry," Kol Sepharad, September-October 1966, pp. 2-6; Solomon Sassoon, "The Spiritual Heritage of the Sephardim," in Richard Barnett, ed., The Sephardi Heritage (New York, 1971), pp.
    [Show full text]
  • Paradigms for Contemporary Reconstructionism.Pdf
    Paradigms for Contemporary Reconstructionism BY RICHARD HIRSH This article is dedicated to my current and mitment to a vision of history that former students at the Reconstructionist culminated in the arrival of the Mes- Rabbinical College, whose probing ques- siah. As the credibility of each of these tions, perceptive analyses, and principled mythic components was called in to positions have helped me to define and question in the open society of Amer- refine the paradigms under discussion. ica, the taken-for-granted affirmation of traditional Judaism was diminished. hen Mordecai Kaplan set And one consequence among many was out to write Judaism as a that patterns of common Jewish ritual W Civilization, he wanted behavior soon dissolved. to create a contemporary rationale for Jewish identification, commitment and Kaplan’s Context, and Ours continuity. Like many Jewish thinkers of the modern period, Kaplan assumed Reconstructionism as defined by that the fundamental issue was one of Kaplan was a response to a specific ideology or concept, i.e., that without community (the American Jewish something credible to replace the community) at a specific time (the supernatural assumptions of the pre- 1920s-1930s) and a specific profile modern tradition, there would be no (immigrants to a degree, but even more basis on which to build a contemporary so to first- and second-generation Jews Jewish life. born in the United States). When we The pre-modern Jewish myth of look at the 21st-century Jewish com- origins included: a conception of a munity,
    [Show full text]
  • Jefferson County Report.Pmd
    Jefferson County History Madison, Indiana sits along the Ohio River. It served as one of the important cities in the early development of Indiana. Its location on the river made it one of the central shipping locations in the state. One of the largest commodities trade were pigs, earning Madison the dubious title of “Porkopolis.”1 Despite the fact that most Jewish people do not eat pork, Madison became a place for settlement by Jews. One of the first families to arrive was Elias and Teresa Hilpp in 1847. They had lived in New Orleans and Louisville before settling in Madison. Also in that year, Aaron Marks from German settled in Madison. He worked as a peddler before coming to Madison, so when he arrived he had enough money to open a store. In 1849, a marriage between Ernestine Wehle and Max Abeles was performed in Madison, possibly the first Jewish marriage officiated by a Rabbi in Indiana. Adolph Brandeis came from Prague to America looking for a city to start a family business. After traveling to several cities, he decided Madison was the best place to start the family starch manufacturing business. Twenty- six members of his family left Prague to work in the family business. When the family arrived, some members opened other businesses. Samuel Brandeis opened a medical practice and Ludwig Dembitz opened a law firm.2 Their strong German heritage, coupled with the fact that Madison had a large German immigrant population, allowed many of the Jews to join the social clubs, read the German newspapers, and attend the German theater.
    [Show full text]
  • Audacious Hospitality Jews of Color Educational Resource Module a Supplement to the Audacious Hospitality Toolkit
    Audacious Hospitality Jews Of Color Educational Resource Module A Supplement to the Audacious Hospitality Toolkit Building Communities. Pilot Edition Reimagining Jewish Life. Audacious HospitalityJews of Color (JOC) Educational Resource Module An Educational Resource to Help Congregations, Communities, and Groups to be Proactively Inclusive of Jews of Color and Their Loved Ones Executive Editor Cantor Shira Stanford-Asiyo Union for Reform Judaism | Audacious Hospitality | Jews of Color Educational Resource Module• 3 Audacious Hospitality Jews of Color (JOC) Table of Contents Introduction Welcome 9 Jewish Identity and Community 11 Jewish Identity and Jewish Diversity 12 Jewish Identity: Terminology FAQ 13 Where Ever You Go: The Diversity of the Global Jewish Diaspora 15 Embracing Diversity in the Jewish Community 18 Awareness and Inclusion Resources 21 Storytelling: A Self-reflection for Deepening Relationships and Engagement 22 White-Ashkenazi Awareness Checklist: Examining Privilege 24 Reconsidering Being Colorblind 26 What Are Microaggressions and How Can We Address Them? 29 Things You Can Do to Embrace Racial Diversity in Our Jewish Communities 31 Black, Jewish, and Avoiding Synagogue on the High Holy Days 33 Literacy Resources 37 Key Terms for Racial Diversity and Justice 38 Book Lists for Inclusion, Diversity, and Racial Justice for Kids and Adults 44 Union for Reform Judaism | Audacious Hospitality | Jews of Color Educational Resource Module• 5 WELCOME Union for Reform Judaism | Audacious Hospitality | Jews of Color Educational Resource Module• 7 Welcome Welcome to the Audacious Hospitality Jews of Color Educational Resource Module. This module builds on the concepts shared in the Audacious Hospitality Pilot Toolkit and focuses specifically on the knowledge base needed to meet the needs of Jews of Color.
    [Show full text]
  • The Minhag of “Not Mishing” - Not Eating out on Pesach
    Rabbi Yona Reiss cRc Av Beth Din THE MINHAG OF “NOT MISHING” - NOT EATING OUT ON PESACH Pesach is a time of great exultation and exuberance. It In fact, many practices have emerged over the years to is both a festival of freedom commemorating the exodus reflect the special stringency of chametz, including the from Egypt, and a springtime celebration that brings to- Ashkenazic practice of not eating kitniyot (legumes) and gether families and communities for a renewal of bonds the practice of refraining from gebrochts (matzah soaked and revitalization of relationships. It is also, however, a in water). The Chayei Adam (klal 127) devotes an entire time of heightened “chumrah” - of exceptional stringency chapter of his work to special Pesach stringencies and the – based on the severe Torah prohibition against eating or nature of their binding force according to halakha. owning chametz (leavened foods from wheat, rye, barley, But perhaps one of the most intriguing of Pesach stringen- oats or spelt), and the principle that even the slightest bit cies is the widespread minhag not to “mish” – not to eat of chametz does not become nullified in any mixture of anyone else’s food during the Pesach holiday, even if the food. other person keeps their chumros. At first glance, this cus- The halakhic imperative to eradicate all chametz ushers in tom appears not merely strict, but downright unfriendly. a season of intense cleaning and searching for any traces By contrast, the Talmud Yerushalmi (Chagigah 3:6; see also of chametz, culminating with the night of bedikat chametz TB Chagigah 26a) derives from the verse ıĹ ıŅĮĴņ ŅĶĿĸ on the eve of the 14th of Nissan.
    [Show full text]
  • Rabbi Dweck's MA Thesis
    How Best to Respond to Theological and Philosophical Misconceptions About Judaism in the 21st Century Based on Three Principle Historical Examples Joseph Dweck MA Jewish Education This dissertation is submitted in partial fulfilment of the requirements for the degree of Master of Arts in Jewish Education of the London School of Jewish Studies Date of submission: 30 November 2016 17,828 words !1 I undertake that all material presented for examination is my own work and has not been written for me, in whole or in part by any other person. I also undertake that any quotation or paraphrase from the publisher or unpublished work of another person has been duly acknowledged in the work which I present for examination. I give permission for a copy of my dissertation to be held for reference, at the School’s discretion. Joseph Dweck !2 Table of Contents Chapter 1………………………………………………………………………………..P. 5 Chapter 2………………………………………………………………………………..P. 9 Chapter 3………………………………………………………………………………..P. 14 Chapter 4………………………………………………………………………………..P. 37 Chapter 5………………………………………………………………………………..P. 51 Chapter 6………………………………………………………………………………..P. 64 Bibliography…………………………………………………………………………….P. 69 Appendix I………………………………………………………………………………P. 71 Appendix II………………………………………………………………………………P. 72 Appendix III……………………………………………………………………………..P. 81 Appendix IV…………………………………………………………………………….P. 82 Appendix V……………………………………………………………………………..P. 86 Appendix VIa…………………………………………………………………………..P. 87 Appendix VIb…………………………………………………………………………..P. 88 Appendix VIc…………………………………………………………………………..P.89
    [Show full text]
  • Forsaken HBI Series on Jewish Women
    Forsaken HBI Series on Jewish Women Shulamit Reinharz, General Editor Sylvia Barack Fishman, Associate Editor Th e HBI Series on Jewish Women, created by the Hadassah-Brandeis Institute, publishes a wide range of books by and about Jewish women in diverse contexts and time periods. Of interest to scholars and the educated public, the HBI Series on Jewish Women fi lls major gaps in Jewish tudiesS and in Women and Gender Studies as well as their intersection. Th e HBI Series on Jewish Women is supported by a generous gift from Dr. Laura S. Schor. For the complete list of books that are available in this series, please see www.upne.com Sharon Faye Koren, Forsaken: Th e Menstruant in Medieval Jewish Mysticism Sonja M. Hedgepeth and Rochelle G. Saidel, editors, Sexual Violence against Jewish Women during the Holocaust Julia R. Lieberman, editor, Sephardi Family Life in the Early Modern Diaspora Derek Rubin, editor, Promised Lands: New Jewish American Fiction on Longing and Belonging Carol K. Ingall, editor, Th e Women Who Reconstructed American Jewish Education: 1910–1965 Gaby Brimmer and Elena Poniatowska, Gaby Brimmer: An Autobiography in Th ree Voices Harriet Hartman and Moshe Hartman, Gender and American Jews: Patt erns in Work, Education, and Family in Contemporary Life Dvora E. Weisberg, Levirate Marriage and the Family in Ancient Judaism Ellen M. Umansky and Dianne Ashton, editors, Four Centuries of Jewish Women’s Spirituality: A Sourcebook Carole S. Kessner, Marie Syrkin: Values Beyond the Self Ruth Kark, Margalit Shilo, and Galit Hasan-Rokem,
    [Show full text]
  • Download Date 27/09/2021 07:10:13
    Isaac Mayer Wise: Reformer of American Judaism Item Type Electronic Thesis; text Authors Tester, Amanda Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 27/09/2021 07:10:13 Item License http://rightsstatements.org/vocab/InC/1.0/ Link to Item http://hdl.handle.net/10150/144992 Tester 1 Introduction From the time that Jews first settled in North America, American Judaism developed on a different course than that of European Judaism. Jews in the United States were accepted and acculturated into mainstream society to a higher degree than their European counterparts. They lived in integrated communities, did business with Christians and Jews alike, and often sent their children to secular schools. After the United States became independent and broke some of its close European ties, many American Jews began to follow Jewish rituals less closely and attend synagogue less often than their European forbears, both because of an economic need to keep business on the Christian calendar and because of a lack of Jewish leadership in the United States that would effectively forbid such practices.1 Religious bonds and communities were not as tight knit as had been the case in Europe; American Judaism had no universally accepted religious authority and
    [Show full text]
  • Women and the Minyan
    Committee on Jewish Law and Standards of the Rabbinical Assembly OH 55:1.2002 Women and the Minyan RABBI DAVID J. FINE This paper was accepted by the CJLS on June 12, 2002, by a vote of fifteen in favor, none opposed and two abstentions (15-0-2). Voting in favor: Rabbis Kassel Abelson, Ben Zion Bergman, Elliot N. Dorff, Robert Fine, Myron S. Geller, Susan Grossman, Vernon H. Kurtz, Aaron L. Mackler, Daniel Nevins, Paul Plotkin, Joseph Prouser, Joel Rembaum, Joel Roth, Paul Schneider, Elie Kaplan Spitz. Abstain- ing: Rabbis Baruch Frydman-Kohl, Avram Israel Reisner. vkta May women count in the minyan and serve as ruchm ,ujhka? vcua, Since most Conservative congregations count women in the minyan, the answer to the question must by necessity turn to analysis of the proposed halakhaic bases for why women may count in the minyan and serve as ruchm ,ujhka, as well as address the question of whether women have an equal obligation to prayer with men.1 Following the analysis, a new proposal is offered. The Committee on Jewish Law and Standards permitted women to count in the minyan, and, by extension, to serve as ruchm ,ujhka, in 1973. However, the issue has continued to engender debate and halakhic positions have continued to crystallize since then as the Conservative movement has become more and more egalitarian in its profile. A brief overview of the various stages and positions in the halakhic discussion of women and minyan within the Conservative movement is necessary before an evaluation and new position can be proposed.
    [Show full text]