DOCSLIB.ORG

Modern Orthodox Judaism As an Option for Professional Women

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Modern Orthodox Judaism As an Option for Professional Women MODERN ORTHODOX JUDAISM AS AN OPTION FOR PROFESSIONAL WOMEN WENDY WOLFE FINE, B.A., M.A. Editor, IMPACT, a Publication of the Hornstein Program in Jewish Communal Service, West Newton, Massachusetts Modem Orthodox professional women coexist in the secular and religious worlds and they must balance their extensive responsibilities in those two arenas. Through obser­ vance of Shabbat and the holidays, these women regularly make time for a rich family life. The crossover of secular values, such as feminism, into the religious world has led many to explore innovative public religious experiences, such as women's tefillah groups. his article examines how professional, this article is helpful to professional Jewish Tmodern Orthodox Jewish women recon­ women who want to explore Orthodoxy; it cile the religious and professional compo­ demonstrates the possibility of coexisting nents of their lives. Through in-depth dis­ and achieving a level of comfort in both cussions with eleven modern Orthodox these worlds. women belonging to two neighboring syna­ gogues in the United States, 1 explored their THE TRADITIONAL ROLE OF WOMEN religious practices and beliefs, their reasons IN ORTHODOXY for living a modern Orthodox life, and the In traditional Orthodox Judaism, women most salient values of their religious and and men do not have idenfical educations, secular worlds. identical roles, or equal visibility in public To put the interview material in its (Aiken, 1993). Historically, in traditional, proper context, I briefly outline the tradi­ Torah-observant Judaism, numerous sub­ tional role of women in Orthodoxy, the dis­ groups each had special roles. For example, tinction between modern Orthodox Judaism priests served God in the Temple and taught and traditional Judaism, and the influences Torah, and the Levites sang praises to God and impact of feminism and modernity on and played musical instruments in the the traditional role. The final section dis­ Temple. Neither of these groups was al­ cusses the interview material, which encom­ lowed to perform the responsibilities of the passes a descripfion of the synagogue set­ other. Similarly, women have a number of tings and the respondents, a summary of the unique and special duties in Torah-obser­ respondents' reasons for choosing a modern vant Judaism. According to Lisa Aiken Orthodox life, a description of how they (1993, p. 30), "A plurality of roles allows balance and juggle their responsibilities in each group of Jews to make its special con­ these two worlds, and a discussion of their tribution that will allow the Jewish nation views of feminism and public opportunities to properly serve God." for religious expression or lack thereof Two overarching explanations from tra­ within modern Orthodox Judaism. ditional Jewish sources account for the dif­ This article attempts to provide Jewish ferences in men and women's roles in Or­ communal professionals with a better un­ thodox Judaism. First, both men and derstanding of modern Orthodox, profes­ women are obligated to follow God's plan sional women and the conflicts between and imitate God by uniting through acts of modern Orthodox Judaism and feminism. giving and lovingkindness (Aiken, 1993). Through their heightened understanding Each, however, is required to imitate God the Jewish community can be more respon­ in a different way, as is discussed below. sive to this important segment of the Second, women are designated the more American Jewish population. Furthermore, 153 Journal of Jewish Communal Service / 154 private roles, and men are given the more God (Aiken, 1993). The fmaS. mitzvah, public roles, even though neither gender is candle lighting, sanctifies time. The Sab­ restricted to either area. Both should strive bath candles are lit 18 minutes before sunset for privacy because in Judaism spiritual on a Friday to take time from the secular heroism takes place in private, but women day to add it to the Sabbath. By adding should cultivate a private relationship with more spiritual time to the Sabbath, women God as a primary value and men should do demonstrate that every moment of time and this as a secondary goal (Aiken, 1993). The human existence is significant and that it is root of the female's role as a private one is within our human potential to sanctify time the verse, 'The entire glory ofthe daughter (Aiken, 1993). ofthe king lies on the inside (Psalm In Orthodox Judaism, women are re­ 45:14)." sponsible for imitating God in two ways— In Orthodox Judaism, the mitzvot (divine by creating new life and nurturing others. conunandments) that men and women ob­ According to Rabbi Moshe Meiselman serve are necessary to sanctify the world. (1978, p. 16), 'The Jewish woman is the Women are exempt from the time-bound creator, molder, and guardian of the Jewish mitzvot, which include reciting the Shema, home. The family has always been the unit dorming tefillin, wearing tzitzit (fringes), of Jewish existence, and while the man has counting the Omer, hearing the shofar, always been the family's public representa­ dwelling in the sukkah, and taking the tive, the woman has been its soul." The lulav. With the exception of tefillin, how­ center of Jewish life has always been the ever, a woman may perform these com­ home, and not the synagogue. As the soul mandments. The Talmud states that the ex­ of a Jewish home, the woman has the pri­ emption does not signify that men have mary responsibility for transmitting Jewish greater worth than women, but rather both belief and practice to her children, teaching are equally sacred (Meiselman, 1978). them to know and love God and bringing Most authorities view these exemptions as the concepts of God to life for them. The an accepted part of Halachah (Jewish law). woman infiises the physical aspects of pro­ Others have attributed the exemption to in­ viding for the needs of her family with herent differences in men and women; spirituality by providing the proper reli­ women have the iimate ability to reach gious environment for all members of her spirituality, in contrast to men whose ag­ family (Meiselman, 1978). In his eulogy gression inhibits this attainment and there­ for the Talne Rebbitzen Rebecca Twersky zt'l, the late talmudic scholar Rabbi Joseph fore necessitates their performance of addi­ Soloveitchik zt'l describes how and what tional commandments (Meiselman, 1978, his mother taught him as the soul of his pp. 43-44). family's home: Three special mitzvot are the exclusive domain of women: (1) the laws of taharat hamishpachah (family purity); (2) the sepa­ I used to watch her arranging the house ration of a piece of dough when baking in honor of a hohday. I used to see her bread; and (3) the lighting of the Sabbath recite prayers: I used to watch her recite candles (Aiken, 1993). These acts raise de­ the sidra (the Torah portion of the week) tails of daily life to a level of holiness. every Friday night and I still remember Through the laws of taharat hamishpachah, the nostal^c tune. I leamed from her sexual relations between a husband and a very much. wife are made holy. Setting aside a piece of Most of all I learned that Judaism ex­ challah that is baked in honor of the Sab­ presses itself not only in formal comph­ bath is a way of demonstrating to family ance with the law but also in a hving ex­ members that material blessings come from perience. She taught me that there is a God and their ultimate purpose is to serve flavor, a scent and warmth to mitzvot. I WINTER/SPRING 1995 Modern Orthodox Judaism and Professional Women / 155 leamed from her the most important role of assessing and meeting the needs of thing in life—to feel the presence of the her children in the morning and developing Almighty and the gentle pressure of His her internal role (Aiken, 1993). Since she hand resting upon my frail shoulders. is not required to develop the area of public Without her teachings, which quite often responsibility, she cannot be counted as one were transmitted to me in silence, I of the ten comprising the basic prayer unit, would have grown up a souUess being, a minyan, and cannot lead public prayer dry and insensitive (Soloveitchik, 1977, (Meiselman, 1978). Recent Jewish litera­ p. 77). ture on Jewish law states that "a minyan is made up of ten people who share the same Familial responsibilities and women's degree of obligation (quoted in Meiselman, ultimate responsibility for ensuring the con­ 1978, p. 138)," and this applies to non-gen­ tinuity of the Jewish people are yet a third der issues as well. explanation for women's exemptions from Part of communal prayer includes the time-bound commandments (Aiken, 1993). Torah reading, and in traditional Judaism Within Orthodox communities, in order women are excluded from having an aliyah to serve God properly, men and women (being called to the Torah). The reasoning must focus on developing their inner selves behind this exclusion is twofold. First, a by dressing and acting modestly so as to person who is praying is required to focus present themselves with dignity to the rest only on the prayer and should avoid any­ ofthe world (Aiken, 1993). Modesty ex­ thing that might make him or her feel self- tends to Ijehavior as well. In Orthodox Ju­ conscious: "One must be able to lose him­ daism, there is a reciprocal requirement for self totally in prayer" (Meiselman, 1978, men and women to refrain from behaving in p. 142). Sexual distraction is considered to a sexually suggestive manner. This is the inhibit prayer and is one of the explanations reason women are not permitted to sing be­ for separate seating in Orthodox syna­ fore men other than their husbands.
Load more

Recommended publications
  • Lulav-And-Etrog-Instructions.Pdf
    אֶּתְ רֹוג לּולָב LULAV AND ETROG: THE FOUR SPECIES What they are and what to do with them INTRODUCTION The commandment regarding the four species (of the lulav and etrog) is found in the Torah. After discussing the week-long Sukkot festival, specific instructions for how to celebrate the holiday are given. Leviticus 23:40 instructs: םּולְקַחְתֶּ לָכֶּם בַּיֹוםהָרִ אׁשֹון פְרִ י עֵץ הָדָרכַפֹּת תְ מָרִ ים וַעֲנַף עֵץ־עָבֹּת וְעַרְ בֵי־נָחַל ּושְ מַחְתֶּ ם לִפְ נֵי ה' אֱֹלהֵיכֶּם ׁשִבְ עַת יָמִ ים “On the first day you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before Adonai your God seven days." These are the four species that form the lulav and etrog. The four species are waved in the synagogue as part of the service during the holiday of Sukkot. Traditionally, they are not waved on Shabbat because bringing these items to the synagogue would violate the prohibition against carrying. Some liberal synagogues do wave the lulav and etrog on Shabbat. While it is customary for each individual to have a lulav and etrog, many synagogues leave some sets in the synagogue sukkah for the use of their members. The lulav and etrog may also be waved at home. Below you will find some basic information about the lulav and etrog, reprinted with permission from The Jewish Catalogue: A Do-It-Yourself Kit, edited by Richard Siegel, Michael Strassfeld and Sharon Strassfeld, published by the Jewish Publication Society. HOW THE FOUR PARTS FIT TOGETHER The lulav is a single palm branch and occupies the central position in the grouping.
    [Show full text]
  • Shabbat Chol Hamoed Sukkot September 29-October 5, 2018
    Shabbat Chol HaMoed Sukkot September 29-October 5, 2018 — 20-26 Tishrei 5779 Torah reading — Exodus 33:12-34:26, pg 504, Baal Koreh — Jerry Rotenberg Haftarah— Ezekiel 38:18-39:16 pg 1243 — Rabbi Yaakov Chaitovsky Taste of Torah parashah shiur with Essie Fleischman at 10:00 am in the Gallery Prayer Pearls: Connecting Tefilah with Reb Noam Horowitz at 11:00 am in the Gallery Rabbi Yaakov Chaitovsky Cantor Martin Goldstein Ilene Rosen—Executive Director Cantor Emeritus Joel Lichterman Jeff Kline— Shul President Cantor Emeritus Zachary Kutner Hoshanah Rabah, Shemini Atzeret & Simchat Torah September 30-October 2, 2018 — 21-23 Tishrei 5779 Simchat Torah Hakafot — Monday, October 1 Regular hakafot will follow Maariv in the Chapel & women are invited to join DAT-Minyan for women’s hakafot following Maariv at 5:45 pm in the Gallery Roll the Scroll, Young Family hakafot & dinner at 5:30 pm in the Social Hall Monday— October 1 Wednesday— October 3 Service Times Shemini Atzeret—Yizkor Daf Yomi 5:45am Saturday— September 29 Daf Yomi 8:15 am Shacharit, Chapel 6:45 am Daf Yomi 8:00 am Shacharit, Sanctuary 9:00 am Rabbi’s Class 7:30 am Shacharit, Sanctuary 9:00 am Shacharit, Chapel 9:15 am Mincha/Maariv, Chapel 6:15 pm Shacharit, Chapel 9:15 am Yizkor, Sanct. 10:15am Thursday— October 4 Mincha, Chapel 6:15 pm Mincha/Maariv 5:20 pm Daf Yomi 5:30 am Havdalah 7:28 pm Adult Hakafot at 6:45pm Shacharit, Chapel 6:30 am Sunday— September 30 Candle Lighting 7:24pm Ellyn Hutt Class 11:00 am Hoshanah Rabah Tuesday— October 2 Mincha/Maariv 6:15 pm Daf Yomi 7:00 am Simchat Torah Friday— October 5 Shacharit, Chapel 8:00 am Daf Yomi 8:00 am Daf Yomi 5:45 am Candle Lighting 6:24 pm Shacharit, Chapel 9:00 am Shacharit, Chapel 6:45 am Mincha/Maariv 6:30 pm Adult Hakafot at 9:00am Mincha 6:15 pm Mincha/Maariv 6:30 pm Candle Lighting 6:16 pm שבת שלום ומבורך! Havdallah 7:23 pm On Shabbat and Shemini Atzeret, please join us for Kiddush in the Sukkah sponsored by BMH-BJ.
    [Show full text]
  • Student Handbook
    YESHIVA HANDBOOK 5780/2019-2020 YESHIVA UNIVERSITY HIGH SCHOOL FOR BOYS THE MARSHA STERN TALMUDICAL ACADEMY 2540 AMSTERDAM AVENUE • NEW YORK, NY • 10033 PHONE: 212-960-5337 • FAX: 212-960-0027 • E-MAIL: [email protected] 1 Statement of Philosophy Yeshiva University High School for Boys emphasizes the core belief that Torah is at the center of our existence and represents the lens through which we look at all of life, as it guides our response to each and every opportunity and challenge. We therefore define our lives not only by the ongoing study of Torah, but by our complete dedication to the values and ideals of Torah. Simultaneously, we recognize that proper understanding of the sciences and humanities, examined through the prism of Torah, can further our appreciation of G-d’s great wisdom. It is by the light of both of G-d's expressions of His will - through revelation and creation, Torah U’Madda - that we interact with and impact the world around us. In light of the above, the yeshiva provides a challenging academic program in an atmosphere that expects and expresses adherence to the traditional ideals and practices of Orthodox Judaism. It is designed to motivate Torah living - striving to become ever more devoted to G-d, Torah learning, personal integrity, and the kind of ethical behavior basic to Jewish life as well as to participation in contemporary society. Genuine concern for the welfare of others, observance of mitzvos, love of the Jewish people, and pride in our Jewish heritage and values should characterize the intellectual goals and the daily behavior of our talmidim.
    [Show full text]
  • Yeshiva University AP Style Guide
    Yeshiva University Style Guide Members of Yeshiva University’s office of Marketing & Communications produces multi- media materials for distribution to employees, external media and multiple constituencies such as alumni, donors and community leaders. Marketing & Communications, and others in the University producing such materials, should adhere to journalistic style standards as outlined by The Associated Press (AP) in The Associated Press Stylebook with special attention given to the unique needs of universities—specifically those relating to our own Yeshiva University community. The following style guidelines specifically address branding consistency; quality; personality; tone; and key messages for Yeshiva University and may be exceptions to AP style that should be practiced in all mediums. The Merriam-Webster Dictionary is the preferred reference for English spelling and punctuation. It can be searched online (for free) at: www.merriam-webster.com. Academic Degrees Use the possessive (’s) for bachelor’s degree and master’s degree but not with associate degree. There is no possessive in Bachelor of Arts or Master of Science (note the use of upper case). When abbreviating degrees, do not use periods, e.g. BA, JD, PhD, LLM, but set multiples off by commas. Do not capitalize majors, programs, specializations or concentrations of study when they are not part of an official department name or title. (NOTE: the exception is for English and foreign languages). When referring to the conferral of a degree, do not include “doctoral” or the word “recipients” for multiple awards. Examples: She received a bachelor's degree in history; She majored in economics; He is a French major; Governor Cuomo received an honorary degree from Yeshiva University; Honorary degrees were awarded to Governor Cuomo and Elliot Gibber.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • The Laws of Shabbat
    Shabbat: The Jewish Day of Rest, Rules & Cholent Meaningful Jewish Living January 9, 2020 Rabbi Elie Weinstock I) The beauty of Shabbat & its essential function 1. Ramban (Nachmanides) – Shemot 20:8 It is a mitzvah to constantly remember Shabbat each and every day so that we do not forget it nor mix it up with any other day. Through its remembrance we shall always be conscious of the act of Creation, at all times, and acknowledge that the world has a Creator . This is a central foundation in belief in God. 2. The Shabbat, Rabbi Aryeh Kaplan, NCSY, NY, 1974, p. 12 a – (אומן) It comes from the same root as uman .(אמונה) The Hebrew word for faith is emunah craftsman. Faith cannot be separated from action. But, by what act in particular do we demonstrate our belief in God as Creator? The one ritual act that does this is the observance of the Shabbat. II) Zachor v’shamor – Remember and Safeguard – Two sides of the same coin שמות כ:ח - זָכֹוראֶ ת יֹום הַשַבָתלְקַדְ ׁשֹו... Exodus 20:8 Remember the day of Shabbat to make it holy. Deuteronomy 5:12 דברים ה:יב - ׁשָמֹוראֶ ת יֹום הַשַבָתלְקַדְ ׁשֹו... Safeguard the day of Shabbat to make it holy. III) The Soul of the Day 1. Talmud Beitzah 16a Rabbi Shimon ben Lakish said, “The Holy One, Blessed be He, gave man an additional soul on the eve of Shabbat, and at the end of Shabbat He takes it back.” 2 Rashi “An additional soul” – a greater ability for rest and joy, and the added capacity to eat and drink more.
    [Show full text]
  • Simchat Torah Hakafot Text
    Simchat Torah Hakafot Text Stillmann is lengthways flowery after oppressed Leo harmonised his cuckoo-spit sidelong. Miniscule Muffin sometimes overtrusts his reverso inextricably and warehoused so abundantly! Is Erl unsolid or bluish after abstracted Phil bestialised so farcically? How we must agree to simchat hakafot Simchat text and exalt those without these actions have an app for calling up from your day schedule is first joined in torah hakafot text in. Torah hakafot text is! However you go somewhere else, simchat torah hakafot text that simchat text. An Egyptian synagogue in New York. Today this seam is still followed in Orthodox synagogues; Conservative synagogues adapt this practice that also including women. Jews could bring sacrifices to the Temple in closet first place. There to close succession might it is a valid email is for loved ones receiving a simchat torah hakafot text in some of light be! Author on text and all. In Israel, day holiday; in day holiday, and the lake day one known as Simchat Torah. All rights reserved on virgin and illustrations. May he was no end at night of sodom and shmini atzeret teaches us life skills and success in simchat hakafot. Send to simchat hakafot are logged in israeli cuisine and families to reintegrate into all spiritual family balanced their work of simchat torah hakafot text and how do they vibrate notes of. By contributing new torah and not true, torah hakafot text in which gladdens the torah and socialism actually requested that judaism on each hakafa need your area. Create special formulas for two days of any religion in your site contains a quarterly journal of jewish pilgrimage when smiles and simchat hakafot.
    [Show full text]
  • Halakhic Process 25 – Open Orthodoxy Sources
    Halakhic Process Open Orthodoxy I. The Values of Open Orthodoxy 1. R. Avi Weiss – From Spiritual Activism Perhaps the most fundamental principle in Judaism is that every person is created in the image of God (Gen. 1:27). Just as God gives and cares, so too do we – in the spirit of imitation Dei, "imitating god" – have the natural capacity to be giving and caring. In utilizing this capability, we reflect how God works through people. It is these spiritual underpinnings that are so crucial in carrying out political activism in the moral and ethical realms. The challenge for activists is to ignite the divine spark present in the human spirit and thereby impel people to do good for others. (P. XVIII) 2. R. Avi Weiss – From Women at Prayer A second area of development, concerns the view of Rav Yosef Dov Halevi Soloveitchik zt"l. In a recent article in Tradition by Rabbis Aryeh and Dov Frimer, they concluded that while the Rav did not criticize these groups from a technical halakhic perspective, he had serious public policy concerns about them. The Rav himself, always encouraged me and my colleagues in the rabbinate to pasken for our respective communities on these matters, for he realized that it is the individual Rav who has the responsibility to decide what is best for his community, as he often knows what is best for his constituency. This was the position of Rav Moshe Feinstein, as his grandson Rabbi Mordechai Tendler confirmed to me about two years ago. In any event, as Rav Aaron Soloveitchik has pointed out, public policy can be fluid, and what was a bad policy years ago might now be beneficial, or the contrary.
    [Show full text]
  • The Chosen, Season 1, Episode 2 Fall 2020 Connect to Christ Discipling Community Focus
    The Chosen, Season 1, Episode 2 Fall 2020 Connect to Christ Discipling Community Focus Episode 2: Shabbat I don’t understand it myself. I was one way and now I’m completely different. And the thing that happened in between – was Him. So yes, I will know him for the rest of my life! (Mary Magdalene) Thanks for being part of the Fall 2020 Discipling Community focus. We’re focusing on Connect to Christ via the life of Christ by viewing and discussing Season 1 of The Chosen. Beyond the facts, we hope that Discipling Communities rediscover (or discover for the first time) the life, culture, heart, and actions of the gospel stories and allow the spirit and truth of the life of Jesus to help us take next steps in being and growing as biblical, loving, Spirit-filled disciples of Jesus. The Chosen is a multi-season journey through the life of Christ. It has been created from a synoptic perspective instead of focusing on one particular gospel account. Accessing the Video Content The best way to view The Chosen is to download the app for your particular smart device. Search The Chosen in your app store. Open up the app and all the episodes are available there. Then, stream the episode from your smartphone to your TV using your technology of choice. There are lots of options and instructions within the app to get you going. Episodes are also available on YouTube (with ads). We aren’t providing definitive steps because of the many combinations of devices & TVs.
    [Show full text]
  • CCAR Journal the Reform Jewish Quarterly
    CCAR Journal The Reform Jewish Quarterly Halachah and Reform Judaism Contents FROM THE EDITOR At the Gates — ohrgJc: The Redemption of Halachah . 1 A. Brian Stoller, Guest Editor ARTICLES HALACHIC THEORY What Do We Mean When We Say, “We Are Not Halachic”? . 9 Leon A. Morris Halachah in Reform Theology from Leo Baeck to Eugene B . Borowitz: Authority, Autonomy, and Covenantal Commandments . 17 Rachel Sabath Beit-Halachmi The CCAR Responsa Committee: A History . 40 Joan S. Friedman Reform Halachah and the Claim of Authority: From Theory to Practice and Back Again . 54 Mark Washofsky Is a Reform Shulchan Aruch Possible? . 74 Alona Lisitsa An Evolving Israeli Reform Judaism: The Roles of Halachah and Civil Religion as Seen in the Writings of the Israel Movement for Progressive Judaism . 92 David Ellenson and Michael Rosen Aggadic Judaism . 113 Edwin Goldberg Spring 2020 i CONTENTS Talmudic Aggadah: Illustrations, Warnings, and Counterarguments to Halachah . 120 Amy Scheinerman Halachah for Hedgehogs: Legal Interpretivism and Reform Philosophy of Halachah . 140 Benjamin C. M. Gurin The Halachic Canon as Literature: Reading for Jewish Ideas and Values . 155 Alyssa M. Gray APPLIED HALACHAH Communal Halachic Decision-Making . 174 Erica Asch Growing More Than Vegetables: A Case Study in the Use of CCAR Responsa in Planting the Tri-Faith Community Garden . 186 Deana Sussman Berezin Yoga as a Jewish Worship Practice: Chukat Hagoyim or Spiritual Innovation? . 200 Liz P. G. Hirsch and Yael Rapport Nursing in Shul: A Halachically Informed Perspective . 208 Michal Loving Can We Say Mourner’s Kaddish in Cases of Miscarriage, Stillbirth, and Nefel? . 215 Jeremy R.
    [Show full text]
  • Shemini Atzeret & Simchat Torah
    בס"ד CEREMONY & CELEBRATION FAMILY EDITION WITH RABBI LORD JONATHAN SACKS SHEMINI ATZERET & SIMCHAT TORAH 5781 Shemini Atzeret and Simchat Torah in a Nutshell SHEMINI ATZERET is a strange day in the members of the Royal Family. At the end of Jewish calendar. It is described as the eighth the evening, after most of the guests have day, and thus part of Succot, but it is also desig- taken their leave, there is a small and intimate nated by a name of its own, Atzeret. Is it, or is it gathering of just a few individuals – on that not, a separate festival in its own right? It seems occasion the Queen, Prince Philip, the Queen to be both. How are we to understand this? Mother, the Prime Minister and a few others – for a more relaxed and personal conversation What guided the Sages was the detail that with the guest of honour. It was this kind of whereas on the seven days of Succot seventy occasion, with its Royal protocol, that best young bulls were offered in the Temple, on illustrates how the Sages understood Shemini Atzeret, the eighth day, there was only one. Atzeret. Connecting this to Zechariah’s prophecy that in the Messianic time all nations would cele- SIMCHAT TORAH (celebrated the day after brate Succot, they concluded that the seventy Shemini Atzeret in the Diaspora, and combined sacrifices of Succot represented the seventy into one day in Israel as there is only one day nations of the world as described in Chapter of Yom Tov) is unique among festivals.
    [Show full text]