Guidelines for Conversions at Ohev Sholom ‐ the National Synagogue
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Redefining a Minyan for the Sake of Service to God
It Is Time to Act for the Lord: Redefining a Minyan for the Sake of Service to God Dear CSZ Family, As of Shabbat on Friday night, May 8, 2020 corresponding to 15 Iyar 5780, Congregation Shaarey Zedek will affirm a minimum of ten Jewish adults who can be seen and heard, either virtually or in-person, as a minyan -- the gathering that constitutes a quorum for public prayer. This decision comes in response to the global pandemic affecting every aspect of our society, and it supersedes previous teshuvot that I have issued regarding our community prayer services. While an in-person communal gathering of prayer is superior to a virtual one, this teshuvah is written with the goal of allowing members of Congregation Shaarey Zedek to more fully feel God’s presence as well as the fellowship of community and, perhaps more importantly, to further strive to serve God with joy and with a sacred sense of purpose (i.e., commandedness). Additionally, this teshuvah is in keeping with Congregation Shaarey Zedek’s efforts toward inclusion by ensuring that those who are unable to attend the synagogue because of health complications or health vulnerabilities are equal to those who are able to attend the synagogue in-person. What Is Conservative Judaism? “It is Conservative Judaism that most directly confronts the challenge to integrate tradition with modernity,” wrote Robert Gordis in the Conservative movement’s statement of principles, Emet Ve-emunah. “By retaining most of the tradition while yet being hospitable to the valuable aspects -
Conversion to Judaism Finnish Gerim on Giyur and Jewishness
Conversion to Judaism Finnish gerim on giyur and Jewishness Kira Zaitsev Syventävien opintojen tutkielma Afrikan ja Lähi-idän kielet Humanistinen tiedekunta Helsingin yliopisto 2019/5779 provided by Helsingin yliopiston digitaalinen arkisto View metadata, citation and similar papers at core.ac.uk CORE brought to you by Tiedekunta – Fakultet – Faculty Koulutusohjelma – Utbildningsprogram – Degree Programme Humanistinen tiedekunta Kielten maisteriohjelma Opintosuunta – Studieinriktning – Study Track Afrikan ja Lähi-idän kielet Tekijä – Författare – Author Kira Zaitsev Työn nimi – Arbetets titel – Title Conversion to Judaism. Finnish gerim on giyur and Jewishness Työn laji – Aika – Datum – Month and year Sivumäärä– Sidoantal Arbetets art – Huhtikuu 2019 – Number of pages Level 43 Pro gradu Tiivistelmä – Referat – Abstract Pro graduni käsittelee suomalaisia, jotka ovat kääntyneet juutalaisiksi ilman aikaisempaa juutalaista taustaa ja perhettä. Data perustuu haastatteluihin, joita arvioin straussilaisella grounded theory-menetelmällä. Tutkimuskysymykseni ovat, kuinka nämä käännynnäiset näkevät mitä juutalaisuus on ja kuinka he arvioivat omaa kääntymistään. Tutkimuseni mukaan kääntyjän aikaisempi uskonnollinen tausta on varsin todennäköisesti epätavallinen, eikä hänellä ole merkittäviä aikaisempia juutalaisia sosiaalisia suhteita. Internetillä on kasvava rooli kääntyjän tiedonhaussa ja verkostoissa. Juutalaisuudessa kääntynyt näkee tärkeimpänä eettisyyden sekä juutalaisen lain, halakhan. Kääntymisen nähdään vahvistavan aikaisempi maailmankuva -
Kol Hamishtakker
Kol Hamishtakker Ingredients Kol Hamishtakker Volume III, Issue 5 February 27, 2010 The Student Thought Magazine of the Yeshiva 14 Adar 5770 University Student body Paul the Apostle 3 Qrum Hamevaser: The Jewish Thought Magazine of the Qrum, by the Qrum, and for the Qrum Staph Dover Emes 4 Reexamining the Halakhot of Maharat-hood Editors-in-Chief The Vatikin (in Italy) 4 The End of an Era Sarit “Mashiah” Bendavid Shaul “The Enforcer” Seidler-Feller Ilana Basya “Tree Pile” 5 Cherem Against G-Chat Weitzentraegger Gadish Associate Editors Ilana “Good Old Gad” Gadish Some Irresponsible Feminist 7 A Short Proposal for Female Rabbis Shlomo “Yam shel Edmond” Zuckier (Pseudonym: Stephanie Greenberg) Censorship Committee Jaded Narrative 7 How to Solve the Problem of Shomer R’ M. Joel Negi’ah and Enjoy Life Better R’ Eli Baruch Shulman R’ Mayer Twersky Nathaniel Jaret 8 The Shiddukh Crisis Reconsidered: A ‘Plu- ral’istic Approach Layout Editor Menachem “Still Here” Spira Alex Luxenberg 9 Anu Ratzim, ve-Hem Shkotzim: Keeping with Menachem Butler Copy Editor Benjamin “Editor, I Barely Even Know Her!” Abramowitz Sheketah Akh Katlanit 11 New Dead Sea Sect Found Editors Emeritus [Denied Tenure (Due to Madoff)] Alex Luxenberg 13 OH MY G-DISH!: An Interview with Kol R’ Yona Reiss Hamevaser Associate Editor Ilana Gadish Alex Sonnenwirth-Ozar Friedrich Wilhelm Benjamin 13 Critical Studies: The Authorship of the Staph Writers von Rosenzweig “Documentary Hypothesis” Wikipedia Arti- A, J, P, E, D, and R Berkovitz cle Chaya “Peri Ets Hadar” Citrin Rabbi Shalom Carmy 14 Torah u-Media: A Survey of Stories True, Jake “Gush Guy” Friedman Historical, and Carmesian Nicole “Home of the Olympics” Grubner Nate “The Negi’ah Guy” Jaret Chaya Citrin 15 Kol Hamevater: A New Jewish Thought Ori “O.K.” Kanefsky Magazine of the Yeshiva University Student Alex “Grand Duchy of” Luxenberg Body Emmanuel “Flanders” Sanders Yossi “Chuent” Steinberger Noam Friedman 15 CJF Winter Missions Focus On Repairing Jonathan “’Lil ‘Ling” Zirling the World Disgraced Former Staph Writers Dr. -
Creation As Theodicy: in Defense of a Kabbalistic Approach to Evil
Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 14 Issue 4 Article 6 10-1-1997 Creation as Theodicy: In Defense of a Kabbalistic Approach to Evil Robert Oakes Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Oakes, Robert (1997) "Creation as Theodicy: In Defense of a Kabbalistic Approach to Evil," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 14 : Iss. 4 , Article 6. DOI: 10.5840/faithphil199714441 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol14/iss4/6 This Article is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. CREATION AS THEODICY: IN DEFENSE OF A KABBALISTIC APPROACH TO EVIL Robert Oakes The doctrine of Tzimzum (or divine "withdrawal") occupies pride of place in the Jewish mystical tradition as a response to what is arguably the chief theo logical or metaphysical concern of that tradition: namely, how God's Infinity or Absolute Unlimitedness does not preclude the existence of a distinct domain of finite being. Alternatively, how can it be that God, by virtue of His Maximal Plenteousness, does not exhaust the whole of Reality? I attempt to show that, while a plausible argument - one that does not involve the idea of Tzimzum - can be mounted against this "pantheism" problem, the doctrine of Tzimzum has considerable force as the nucleus of a theodicy. -
Below Are Recommendations of Non-Fiction Books of Jewish Content from a Small Group of People Involved in Jewish Engagement and Education
Below are recommendations of non-fiction books of Jewish content from a small group of people involved in Jewish engagement and education. The authors of these books span most of the range of Jewish practice and ideology. The list may look extensive, but there is much more to choose from. Feel free to ask your friends, neighbors and clergy for recommendations. Ports of Entry: Introductory Jewish Books Shimon Apisdorf, Judaism in a Nutshell (series: Passover, Israel, G-D etc.) Thomas Cahill, The Gifts of the Jews Arthur Green, Judaism's 10 Best Ideas: A Guide for Seekers Esther Jundgreis, The Committed Life Kerry M. Olitzky, Introducing My Faith and My Community: The Jewish Outreach Institute Guide for the Christians in a Jewish Interfaith Relationship Dennis Prager and Joseph Telushkin, Nine Questions People Ask About Judaism Mayer Schiller, The Road Back Joseph Telushkin, Jewish Literacy Shmuel Waldman, Beyond A Reasonable Doubt American Jewish Experience Stephen Birmingham, “Our Crowd:” The Great Jewish Families of New York Arnold Eisen, The Chosen People in America Arnold Eisen & Steve Cohen , The Jew Within: Self, Family, and Community in America Eli N. Evans, Judah P. Benjamin: The Jewish Confederate Irving Howe, World of Our Fathers: The Journey of the East European Jews to America and the Life They Found and Made Michael Krasny, Let There Be Laughter: A Treasury of Great Jewish Humor And What It All Means Jonathan Sarna, American Judaism: A History Ron Wolfson, The Spirituality of Welcoming: How to Transform Your Congregation into -
Jewish Subcultures Online: Outreach, Dating, and Marginalized Communities ______
JEWISH SUBCULTURES ONLINE: OUTREACH, DATING, AND MARGINALIZED COMMUNITIES ____________________________________ A Thesis Presented to the Faculty of California State University, Fullerton ____________________________________ In Partial Fulfillment of the Requirements for the Degree Master of Arts in American Studies ____________________________________ By Rachel Sara Schiff Thesis Committee Approval: Professor Leila Zenderland, Chair Professor Terri Snyder, Department of American Studies Professor Carrie Lane, Department of American Studies Spring, 2016 ABSTRACT This thesis explores how Jewish individuals use and create communities online to enrich their Jewish identity. The Internet provides Jews who do not fit within their brick and mortar communities an outlet that gives them voice, power, and sometimes anonymity. They use these websites to balance their Jewish identities and other personal identities that may or may not fit within their local Jewish community. This research was conducted through analyzing a broad range of websites. The first chapter, the introduction, describes the Jewish American population as a whole as well as the history of the Internet. The second chapter, entitled “The Black Hats of the Internet,” discusses how the Orthodox community has used the Internet to create a modern approach to outreach. It focuses in particular on the extensive web materials created by Chabad and Aish Hatorah, which offer surprisingly modern twists on traditional texts. The third chapter is about Jewish online dating. It uses JDate and other secular websites to analyze how Jewish singles are using the Internet. This chapter also suggests that the use of the Internet may have an impact on reducing interfaith marriage. The fourth chapter examines marginalized communities, focusing on the following: Jewrotica; the Jewish LGBT community including those who are “OLGBT” (Orthodox LGBT); Punk Jews; and feminist Jews. -
Judaism Practices Importance of the Synagogue • This Is the Place
Ms Caden St Michael’s Catholic College R.E. Department Revision- Judaism Practices rabbi and a pulpit where sermons are delivered. Importance of the Synagogue The Ark (Aron Hakodesh)- this is This is the place where Jewish the holiest place in the Synagogue. people meet for prayer, worship and They believed that the original ark study. They believe that any prayer contained stone tablet s that God can only take place where there are gave to Moses at Sinai. In at least 10 adults. Synagogues, Jews are reminded of Synagogues are usually rectangular the original ark. It is at the front of shaped but there are no specific the Synagogue facing Jerusalem. rules about its size and decoration. There are usually steps up to the It is common for there to be a stain- Ark to remind them that God and glassed window representing the the Torah are more important and Star of David. sacred. The ark is only opened during The synagogue is the central point special prayers and when it’s read for life as a Jewish community- it is during services. where many rites of passages take Ever-Burning Light (Ner Tamid)- place. This symbolises God’s presence and a It is important as a place of study reminder of the Menorah that was e.g. it is where a young boy/girl will lit every night in the Temple. learn Hebrew and study the Torah in Reading Platform (bimah)- This is a preparation for their bar/bat raised platform which is usually in mitzvahs. the very centre- it is used for Questions: reading from the Torah and becomes the focus of worship. -
Doctoral Proposal
Conflict and Creativity in Jewish Modern Orthodox Girls’ Education: Navigating Tradition and Modernity by Rafael Mark Cashman A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department Curriculum, Teaching and Learning Ontario Institute for Studies in Education University of Toronto © Copyright by Rafael Mark Cashman (2015) Conflict and Creativity in Jewish Modern Orthodox Girls’ Education: Navigating Tradition and Modernity Rafael Mark Cashman Doctor of Philosophy Department of Curriculum, Teaching and Learning University of Toronto 2015 Abstract This study investigates Jewish Modern Orthodox girls’ dissonant, creative and adaptive responses to their religious and gender identities as they negotiate the tensions between authority and autonomy in an all-girls’ high school. It considers how the school, as a socializing agent, plays a role in this development. This study is framed by a post-structural research agenda that explores the complexity of religious practices in modernity, and a feminist post- structural body of research around alternative girlhoods in modernity. This ethnographic study contends with the notion that the presence of autonomy and other modern values such as egalitarianism, are a necessary challenge to the girls’ capacity to accept religious and patriarchal authority in a self-affirming way. Instead, it found that girls accept or creatively adapt to, and rarely dissent from, aspects of religion’s authority, while still maintaining their expectation of autonomy and egalitarianism. They achieved this state through a complex and creative re-structuring of normative religious categories in their religious lives, rather than through a bifurcation of the competing discourses, as had been posited in previous research. -
The Wave – April 2019
THENEW APRIL — 5779 WAVE Feel the Difference Minyan If You Ask Them, They Will Come: April Calendar FRIDAY, APRIL 5 Saving Evening Minyan 5:30 pm Holy Happy Hour Minyan SATURDAY, APRIL 6 Shabbat SynaplexTM 10:00 – 11:30 am Young Family Seder Workshop, RSVP required [email protected] FRIDAY, APRIL 12 6:00 pm Kabbalat Shabbat SATURDAY, APRIL 13 Shabbat SynaplexTM (No CJE) MONDAY, APRIL 15 7:30 pm Becky’s Book Club: Little Fires Everywhere by Celeste Ng TUESDAY, APRIL 16 7:30 pm Men’s Club Matzah Making FRIDAY, APRIL 19 Bruce Greenfield of Needham, who was visiting a friend in Salem, was able to say Kaddish First Night of Passover for his father at evening minyan recently. Ann Segal, who decided to do her part to No Kabbalat Shabbat Service save evening minyan by learning to lead the service, now treats the congregation to her exquisite soprano voice every Wednesday at 7 pm. SATURDAY, APRIL 20 Passover-Day 1 Last year, services on Tuesday, Wednesday second week in December, he met with Passover/Shabbat Service (No CJE/Yoga/ND/Cafe) and Thursday evenings at Shirat Hayam four women — Sandy Goldstein and were in trouble. Many evenings, there Nancy Klayman (Tues.), Rita Swartz SATURDAY, APRIL 20 were not enough people present to make Buckley (Wed.) and Margery Shapiro 6:00 pm Second Night Community Seder at CSH a minyan (minimum of 10 Jewish post (Thurs.) — who volunteered to serve as Bar/Bat Mitzvah aged adults) and so those Minyan Captains and organize coverage for THURSDAY, APRIL 25 who were in mourning or were observing their nights. -
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. -
Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1
NOTES 1 Word and Image in Medieval Kabbalah: Interpreting Diagrams from the Sefer Yetsirah and Its Commentaries 1. The most notorious example of these practices is the popularizing work of Aryeh Kaplan. His critical editions of the SY and the Sefer ha Bahir are some of the most widely read in the field because they provide the texts in Hebrew and English with comprehensive and useful appendices. However, these works are deeply problematic because they dehistoricize the tradi- tion by adding later diagrams to earlier works. For example, in his edition of the SY he appends eighteenth-century diagrams to later versions of this tenth-century text. Popularizers of kabbalah such as Michael Berg of the Kabbalah Centre treat the Zohar as a second-century rabbinic tract without acknowledging textual evidence to the contrary. See his introduction to the Centre’s translation of the Zohar: P. S. Berg. The Essential Zohar. New York: Random House, 2002. 2. For a variety of reasons, kabbalistic works were transmitted in manuscript form long after other works, such as the Hebrew Bible, the Talmud, and their commentaries were widely available in print. This is true in large part because kabbalistic treatises were “private” works, transmitted from teacher to student. Kabbalistic manuscripts were also traditionally transmitted in manuscript form because of their provenance. The Maghreb and other parts of North Africa were important centers of later mystical activity, and print technology came quite late to these regions, with manuscript culture persisting well into the nineteenth, and even into the mid- twentieth century in some regions. -
Shavuot 5771 by Blu Greenberg
Shavuot 5771 By Blu Greenberg At one level, the three Jewish pilgrimage festivals—Pesach, Sukkot and Shavuot—celebrate our most intimate communal moments. Beginning with their agricultural origins, the festivals summon up images of tribal relatives working the land together and Israelites traveling to the Jerusalem Temple in family units, arriving en masse at appointed times so as to connect to one another as members of the same covenantal community. On the festivals, echoes of one people sharing a common experience of planting, harvesting and giving thanks to God reverberate in our memories. The second set of ties that bind us together are the historical narratives of the festivals. Each has its own strong story. Pesach recounts the miracle of liberation of our slave ancestors, a story we not only tell at the seder , but also carry with us every day in our prayers and every week in our Shabbat rituals. Sukkot represents our people’s journey towards freedom in the Promised Land—a vulnerable minority huddling together in booths and placing our faith in God. Shavuot, too, is understood by the Rabbis of the Talmud to commemorate Revelation at Sinai, that singular event that shaped the lives of our people forever. All of these themes represent Jewish particularity through its peak experiences. Yet, at another level, the holidays also represent the ways in which Judaism looks outward to the rest of the world. The Talmud records the opinion of Rabbi Eliezer that the 70 sacrifices brought on Sukkot were brought on behalf of the 70 nations of the world (Babylonian Talmud, Sukkah 55b).