Converting to Judaism LJS Leaflet 2018.Dwd
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Office of Rabbi Sacks
Dear Sir / Madam, Please find the text below of a speech Rabbi Lord Jonathan Sacks made on the subject of antisemitism. This was the keynote address of “The Future of the Jewish Communities in Europe” Conference held at The European Parliament on 27th September 2016 in Brussels. I believe you might find the speech useful as you consider your report. Kind regards, Dan Sacker (on behalf of Rabbi Lord Jonathan Sacks) Office of Rabbi Sacks Dan Sacker Postal address: The Office of Rabbi Sacks, P.O. Box 72007, London NW6 6RW www.rabbisacks.org | ********************************************************************************* The hate that begins with Jews never ends with Jews. That is what I want us to understand today. It wasn’t Jews alone who suffered under Hitler. It wasn’t Jews alone who suffered under Stalin. It isn’t Jews alone who suffer under ISIS or Al Qaeda or Islamic Jihad. We make a great mistake if we think antisemitism is a threat only to Jews. It is a threat, first and foremost, to Europe and to the freedoms it took centuries to achieve. Antisemitism is not about Jews. It is about anti-Semites. It is about people who cannot accept responsibility for their own failures and have instead to blame someone else. Historically, if you were a Christian at the time of the Crusades, or a German after the First World War, and saw that the world hadn’t turned out the way you believed it would, you blamed the Jews. That is what is happening today. And I cannot begin to say how dangerous it is. -
Administrative Papers
MS 316 1 A1077 Papers of Leo Baeck College Section A: Administrative papers General 84/4 Committee lists: lists of members of Leo Baeck College 1981-8 committees 78/2 Ten year plan: including a strategy document, a little 1992 correspondence and memos Administration Group 108/2 Administrative meetings: correspondence, papers for the 1980-95 Association of Jewish Communal Professionals (AJPC) conference 1993, and minutes of the administration group 108/4 Administration and personnel: includes job applications, 1987-95 correspondence and minutes Leo Baeck College Company: 1—Constitution, Articles of Association and lists of members 32/1 Constitution: includes Articles of Association for the College, and 1958-73 correspondence and other items about incorporation of the Leo Baeck College Ltd. 32/2 Constitution: [Litman] Constitutional Committee of the Council of 1969-73 Leo Baeck College. 32/3 Constitution: revisions 1976-80 46/4 Leo Baeck College corporate plan 1984-5 41/9 Leo Baeck College: draft of `Towards a Corporate Plan' 1984-5 231/13 Leo Baeck College Company: includes a copy of the Articles of 1985-7 Association, a list of the members of the company, and correspondence 70/2 Leo Baeck College Company: papers relating to the company, 1991-2 including lists of members, biographical details of those standing for council, and correspondence 109/1 Company membership and covenants forms 1991 106/3 Company members: includes lists of members and correspondence 1992-5 Leo Baeck College Company: 2—Company Registration 8/2 Register for Leo Baeck -
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 -
Conversion to Judaism After the Shoa
Barbara J. Steiner Between Guilt and Repression – Conversion to Judaism after the Shoa Conversion to Judaism and the subsequent acceptance of Jewish converts are topics that are still discussed at length among Jews in Germany today. Is it actu- ally possible to become a Jew? How should a Jewish convert conduct herself or himself? And the most significant question of all: Why do non-Jewish Germans convert to Judaism, and what connection might this phenomenon have with Ger- many’s most recent past, the persecution of and murdering of Jews? Do Jewish converts simply want to change sides in order to belong to the victims and their successors, thereby distancing themselves from their own possibly disreputa- ble family histories? Do they simply want to make everything all right again? Do Germans who convert to Judaism do so because they feel guilty?¹ These are the questions that I will thoroughly investigate in my dissertation, which deals with the conversion of Germans to Judaism after 1945.² I intend to illustrate how German converts deal with the Shoa, and how far they integrate this into their biographies as ‘New Jews.’ From a religious perspective, it is possible for anyone to become a Jew. According to Halacha (the law of Judaism), a Jew is a person who is either born of a Jewish mother, or a person who has been converted to Judaism before a Beit Din (a Rabbinical court) after a period of religious instruction. Giur (the process of conversion) can take years, and is considered by many converts to be tiring and arbitrary.³ The conversion process is a test of the seriousness of the candidate; he or she must learn about the Jewish religion and Jewish history and make every effort to fit into the community. -
A Fresh Perspective on the History of Hasidic Judaism
eSharp Issue 20: New Horizons A Fresh Perspective on the History of Hasidic Judaism Eva van Loenen (University of Southampton) Introduction In this article, I shall examine the history of Hasidic Judaism, a mystical,1 ultra-orthodox2 branch of Judaism, which values joyfully worshipping God’s presence in nature as highly as the strict observance of the laws of Torah3 and Talmud.4 In spite of being understudied, the history of Hasidic Judaism has divided historians until today. Indeed, Hasidic Jewish history is not one monolithic, clear-cut, straightforward chronicle. Rather, each scholar has created his own narrative and each one is as different as its author. While a brief introduction such as this cannot enter into all the myriad divergences and similarities between these stories, what I will attempt to do here is to incorporate and compare an array of different views in order to summarise the history of Hasidism and provide a more objective analysis, which has not yet been undertaken. Furthermore, my historical introduction in Hasidic Judaism will exemplify how mystical branches of mainstream religions might develop and shed light on an under-researched division of Judaism. The main focus of 1 Mystical movements strive for a personal experience of God or of his presence and values intuitive, spiritual insight or revelationary knowledge. The knowledge gained is generally ‘esoteric’ (‘within’ or hidden), leading to the term ‘esotericism’ as opposed to exoteric, based on the external reality which can be attested by anyone. 2 Ultra-orthodox Jews adhere most strictly to Jewish law as the holy word of God, delivered perfectly and completely to Moses on Mount Sinai. -
Orthodoxy in American Jewish Life1
ORTHODOXY IN AMERICAN JEWISH LIFE1 by CHARLES S. LIEBMAN INTRODUCTION • DEMOGRAPHIC CHARACTERISTICS OF ORTHODOXY • EARLY ORTHODOX COMMUNITY • UNCOMMITTED ORTHODOX • COM- MITTED ORTHODOX • MODERN ORTHODOX • SECTARIANS • LEAD- ERSHIP • DIRECTIONS AND TENDENCIES • APPENDLX: YESHIVOT PROVIDING INTENSIVE TALMUDIC STUDY A HIS ESSAY is an effort to describe the communal aspects and institutional forms of Orthodox Judaism in the United States. For the most part, it ignores the doctrines, faith, and practices of Orthodox Jews, and barely touches upon synagogue hie, which is the most meaningful expression of American Orthodoxy. It is hoped that the reader will find here some appreciation of the vitality of American Orthodoxy. Earlier predictions of the demise of 11 am indebted to many people who assisted me in making this essay possible. More than 40, active in a variety of Orthodox organizations, gave freely of their time for extended discussions and interviews and many lay leaders and rabbis throughout the United States responded to a mail questionnaire. A number of people read a draft of this paper. I would be remiss if I did not mention a few by name, at the same time exonerating them of any responsibility for errors of fact or for my own judgments and interpretations. The section on modern Orthodoxy was read by Rabbi Emanuel Rackman. The sections beginning with the sectarian Orthodox to the conclusion of the paper were read by Rabbi Nathan Bulman. Criticism and comments on the entire paper were forthcoming from Rabbi Aaron Lichtenstein, Dr. Marshall Ski are, and Victor Geller, without whose assistance the section on the number of Orthodox Jews could not have been written. -
1 Antisemitism Rosh Hashanah 5780 September 29, 2019 Rabbi David
Antisemitism Rosh Hashanah 5780 September 29, 2019 Rabbi David Stern Tonight marks my thirty-first High Holidays at Temple Emanu-El, a huge blessing in my life. In thirty-one years of high holiday sermons, you have been very forgiving, and I have addressed a diverse array of topics: from our internal spiritual journeys to Judaism’s call for justice in the world; relationship and forgiveness, immigration and race, prayer and faith, loving Israel and loving our neighbors; birth and death and just about everything in between in this messy, frustrating, promising, profound, sacred realm we call life. Except -- in thirty-one years as a Jewish leader, I have not given a single High Holiday sermon about antisemitism.1 References, allusions, a pointed paragraph here and there, yes. But in three decades of High Holiday sermons spanning the end of the twentieth and the beginning of the twenty-first centuries, not a single one about antisemitism. I’m hoping that doesn’t constitute professional malpractice, but it is strange. So I’ve asked myself why. Reason #1: I had almost no experience of antisemitism growing up. With one limited exception, I never even experienced name-calling, let alone any physical incident. All four of my grandparents were born in America, and our story was the classic trajectory of American Jewish integration and success. 1 Professor Deborah E. Lipstadt makes a compelling argument for this spelling. Lipstadt rejects the hyphen in the more conventional “Anti-Semitism” because it implies that whatever lies to the right of the hyphen exists as an independent entity. -
Shabbat Is Lighting Candles; Having
“The sun slides from the sky as the sparks of the day are stamped out. From the last we ignite the twisted candle that summons us to remember how to braid into the rough wool of our daily lives that silken skein of the bright and holy…” Marge Piercy (taken from the poem Havdallah, ‘The Art of Blessing the Day’, 1999) Marge Piercy (born March 31, 1936) is a Jewish American poet, novelist, and social activist. Shabbat is lighting candles; having Be part of the conversation… Is it important to mark the end of Shabbat? Do you have a favourite part of Havdallah? What new rituals could there be for Havdallah? Does the image of working days as wool and Shabbat as silk speak to you? The Movement for Reform Judaism, The Sternberg Centre, 80 East End Road, London, N3 2SY Registered Charity No: 1139806 Registered Company No: 07431950 “Shabbat sustains the rhythm of Jewish life. It restores the aches of the past, nourishes the present and gives us the ability to prepare for the future.” Rabbi Laura Janner-Klausner Laura Janner-Klausner is the Senior Rabbi to the Movement for Reform Judaism Be part of the conversation… What does shabbat mean to you? What do you like about shabbat? Describe what your perfect shabbat would be like? Is shabbat the key element to sustaining Jewish life? The Movement for Reform Judaism, The Sternberg Centre, 80 East End Road, London, N3 2SY Registered Charity No: 1139806 Registered Company No: 07431950 “We can say without exaggeration that more than the Jewish people preserved shabbat, it is shabbat that has preserved -
European Judaism Style Guide Is Based on the New Oxford Style Manual and New Hart’S Rules, with Some Deviations for House Preferences
European Judaism SUBMISSION INFORMATION FOR CONTRIBUTORS The Editorial Board welcomes articles, letters and comments for publication. Authors should submit articles as Microsoft Word or Rich Text Format (rtf) files by email, accompanied by one double-spaced hard copy and a PDF version to ensure the readability of any Hebrew text. Please email submissions to the editor at [email protected]. Please mail submissions to: The Managing Editor, European Judaism Leo Baeck College The Sternberg Centre for Judaism 80 East End Road London, N3 2SY United Kingdom FORMATTING The document must be set at the US letter standard size. The entire document (including notes and references) should be double-spaced with 1-inch (2.5 cm) margins on all sides and no extra spaces between paragraphs. A 12- point standard font such as Times New Roman is required for all text, including headings, notes and references. Any unusual characters or diacritics should be flagged by placing the entire word in red type. COVER PAGE The cover page should provide the title of the article, complete contact information for each author (mailing address, phone number and email), biographical data of approximately 50 words for each author (including an ORCID if applicable), a total word count, the number of tables and/or figures included and any acknowledgements. Affiliations and email addresses will be posted online for indexing/abstracting purposes. ABSTRACT/KEYWORDS The article must include an abstract of 125 words and 5 to 8 keywords. The abstract should not duplicate the text verbatim but rather include the research question or puzzle, identify the data and give some indication of the findings. -
Akiva School the Sternberg Centre 80 East End Road Finchley, London N3 2SY Tel: 020 8349 4980
Akiva School The Sternberg Centre 80 East End Road Finchley, London N3 2SY Tel: 020 8349 4980 Email: [email protected] Head Teacher: Susy Stone MA AKIVA SCHOOL JOB DESCRIPTION Job Title: School Business Manager School: Akiva School Grade Range: £31,282 to £34,284 actual term time only + 3 weeks = 42 weeks Pt Scale 41 to 45 (£38,611 to £42,317 pro rata) (Dependant on experience) Hours: 35 hours per week, Term Time plus 3 weeks = 42 weeks per annum Reports to: Headteacher Accountable to: Senior Leadership Team and Governing Body Responsible for: Administration Team, Site Managers and Catering Staff PURPOSE To give strategic vision and leadership to all aspects of Finance, HR and Premises. To lead, operate, maintain and develop the financial procedures and systems of the school, in co-operation with the Leadership Group and Governors, taking responsibility for recommending robust financial policies and ensuring sound financial management of the school. In conjunction with the Headteacher, to be responsible for the school site and its buildings, their maintenance, development and efficient use. To function as line manager for admin staff. To play a central role in the Leadership Group. To ensure that the school is fully prepared to meet OFSTED safeguarding and SFVS financial criteria. To liaise with relevant members of the LA, DfE, Governors and Foundation. To provide leadership in the collection and reporting of voluntary contribution. To lead, operate, maintain and develop the financial procedures and systems of the foundation in co-operation with the Foundation Governors and ensure the sound financial management of the Foundation. -
Progressive Jewish Students Fieldworker TERMS AND
Progressive Jewish Students Fieldworker TERMS AND CONDITIONS Liaising with: Internal: RSY-Netzer staff, Reform Judaism staff, Student Chaplain Chaplain(s) External: Students on campus, sixth formers and their families, Reform synagogue leadership (lay and Rabbinic), RSY- Netzer & LJY-Netzer bogrim (graduates), UJS, JSocs, and other relevant groups and organisations Probationary Period 3 months Notice Period: 0 - 3 months - 1 week 3 - 12 months - 2 weeks 1 - 4 years - 4 weeks Thereafter 1 week per year up to a maximum of 12 weeks after 12 years. Hours: You will be required to work no less than an average of 37 hours weekly. For your information, Reform Judaism’s usual office hours are from 9:30am to 5:30pm on Monday to Thursday of each week and 9:30am to 3:00pm on Fridays (beginning the 1st of November to the last day of February) and 9:30am to 4:00pm on Fridays (from the 1st of March to the 31st of October) Full-time therefore comprises 33½ hours per week. These timings include an hour for lunch. It is expected that you will work regular evenings and weekends. In addition, as a senior staff member you will be expected to work flexibly and on occasion your hours may exceed 37 for which you will not be paid overtime. Location: The Sternberg Centre, 80 East End Road, Finchley, N3 2SY and from time to time other locations within the UK to attend events and run programmes. Salary: £ 20,300 p.a. p.a.(according to skills and relevant qualifications and experience) Pension: RJ complies with the employer pension duties in accordance with Part 1 of the Pensions Act 2008. -
Leo Baeck College at the HEART of PROGRESSIVE JUDAISM
Leo Baeck College AT THE HEART OF PROGRESSIVE JUDAISM Leo Baeck College Students – Applications Privacy policy February 2021 Leo Baeck College Registered office • The Sternberg Centre for Judaism • 80 East End Road, London, N3 2SY, UK Tel: +44 (0) 20 8349 5600 • Email: [email protected] www .lbc.ac.uk Registered in England. Registered Charity No. 209777 • Company Limited by Guarantee. UK Company Registration No. 626693 Leo Baeck College is Sponsored by: Liberal Judaism, Movement for Reform Judaism • Affiliate Member: World Union of Progressive Judaism Leo Baeck College AT THE HEART OF PROGRESSIVE JUDAISM A. What personal data is collected? We collect the following personal data during our application process: • address • phone number • e-mail address • religion • nationality We also require the following; • Two current passport photographs. • Original copies of qualifications and grade transcripts. Please send a certified translation if the documents are not in English. • Proof of English proficiency at level CERF B or International English Language Testing System Level 6 or 6+ for those whose mother tongue is not English or for those who need a Tier 4 (General) visa. • Photocopy of the passport pages containing personal information such as nationality Interviewers • All notes taken at the interview will be returned to the applications team in order to ensure this information is stored securely before being destroyed after the agreed timescale. Offer of placement • We will be required to confirm your identity. B. Do you collect any special category data? We collect the following special category data: • Religious belief C. How do you collect my data from me? We use online application forms and paper application forms.