Agudah's Inaugural Compass Event Tackles Shidduchim
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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. -
TRANSGENDER JEWS and HALAKHAH1 Rabbi Leonard A
TRANSGENDER JEWS AND HALAKHAH1 Rabbi Leonard A. Sharzer MD This teshuvah was adopted by the CJLS on June 7, 2017, by a vote of 11 in favor, 8 abstaining. Members voting in favor: Rabbis Aaron Alexander, Pamela Barmash, Elliot Dorff, Susan Grossman, Reuven Hammer, Jan Kaufman, Gail Labovitz, Amy Levin, Daniel Nevins, Avram Reisner, and Iscah Waldman. Members abstaining: Rabbis Noah Bickart, Baruch Frydman- Kohl, Joshua Heller, David Hoffman, Jeremy Kalmanofsky, Jonathan Lubliner, Micah Peltz, and Paul Plotkin. שאלות 1. What are the appropriate rituals for conversion to Judaism of transgender individuals? 2. What are the appropriate rituals for solemnizing a marriage in which one or both parties are transgender? 3. How is the marriage of a transgender person (which was entered into before transition) to be dissolved (after transition). 4. Are there any requirements for continuing a marriage entered into before transition after one of the partners transitions? 5. Are hormonal therapy and gender confirming surgery permissible for people with gender dysphoria? 6. Are trans men permitted to become pregnant? 7. How must healthcare professionals interact with transgender people? 8. Who should prepare the body of a transgender person for burial? 9. Are preoperative2 trans men obligated for tohorat ha-mishpahah? 10. Are preoperative trans women obligated for brit milah? 11. At what point in the process of transition is the person recognized as the new gender? 12. Is a ritual necessary to effect the transition of a trans person? The Committee on Jewish Law and Standards of the Rabbinical Assembly provides guidance in matters of halkhhah for the Conservative movement. -
Articles About Shidduchim By: Rabbi Yosef Tropper Yoseftropper.Com / [email protected] / 443-535-1232
Articles about Shidduchim by: Rabbi Yosef Tropper YosefTropper.com / [email protected] / 443-535-1232 Table of Contents: The Shidduch Crisis Part 1- Dating Sensitivity The Shidduch Crisis Part 2- Building the Best Match The Shidduch Crisis Part 3- Bridging the Gender Gap A Beautiful Torah Marriage (Part 1 of 2) A Beautiful Torah Marriage (Part 2 of 2) Life Coach- A Torah View The Shidduch Crisis Part 1 – Dating Sensitivity There has been much written about the issue of Shidduchim or lack thereof over the last few years. Many have pointed their fingers at the statistical disproportion between the large number of girls and the shortage of boys. Many have talked about the difference between a “good” boy and a “good” girl. Others have blamed the age differential of when each gender begins dating. Others have claimed that not enough people are getting involved in actually suggesting matches. The list goes on, as we all painfully know. Whichever reason you see as the crux of the matter, there is one issue which I feel compelled to point out here because of its great importance and yet its virtual neglect from public discussion. Perhaps it is this issue which is truly preventing people from coming together. That is: Are the daters doing their part to act with proper care, consideration, and sensitivity towards others? Are they being taught and are they putting into practice how to be the “mentsh” that both girls and boys always state that they are looking for? Disclaimer I hope that we will find ways to enhance the lives of our dear fellow people. -
A Guide to Wrapping (Laying) Tefillin
A Guide to Wrapping (Laying) Tefillin Created by Creighton J. Cohn and Jay R. Englander and provided by The Temple Israel Men’s Club 1) After putting on your tallit, get out your arm (Yad) tefillin and say: Baruch ata Ado-nai elo-heynu melech ha-olam, asher kidshanu, b’mitzvotav v’tzivanu l’haniyach tefillin “Praised are You, Adonai our God, who rules the universe, instilling in us the holiness of mitzvot by commanding us to put on tefillin.” 2) Slide your arm tefillin up your weaker arm and tighten the loop so the box sits on the muscle of your bicep and the knot on the strap faces toward your heart. Wrap the strap once over your bicep towards you to anchor the box. 3) Wrap the strap towards you 7 times tightly, over the top of your forearm. As you wrap, count the number of wraps by using either the seven days of the week, or the verse from the Ashrei: “Potey’ach et yade’cha umas- beeah l’chol chai ratson” (7 words) then wrap the remaining strap loosely around your hand. 4) Next, hold your head (Rosh) tefillin and say: Baruch ata Ado-nai elo-heynu melech ha-olam, asher kidshanu, b’mitzvotav v’tzivanu al mitzvat tefillin “Praised are you Adonai, our God who rules the universe, instilling in us the holiness of mitzvot by giving us the mitzvah of tefillin.” 5) Place the head tefillin box on your head where your hairline is/was. The knot should sit in the depression at the back of your head. -
The Impact of Parental Divorce on Orthodox Jewish Marital Relationships
Walden University ScholarWorks Walden Dissertations and Doctoral Studies Walden Dissertations and Doctoral Studies Collection 2017 The mpI act of Parental Divorce on Orthodox Jewish Marital Relationships Eliyahu Melen Walden University Follow this and additional works at: https://scholarworks.waldenu.edu/dissertations Part of the Psychology Commons, Religion Commons, and the Sociology Commons This Dissertation is brought to you for free and open access by the Walden Dissertations and Doctoral Studies Collection at ScholarWorks. It has been accepted for inclusion in Walden Dissertations and Doctoral Studies by an authorized administrator of ScholarWorks. For more information, please contact [email protected]. Walden University College of Social and Behavioral Sciences This is to certify that the doctoral dissertation by Eliyahu Melen has been found to be complete and satisfactory in all respects, and that any and all revisions required by the review committee have been made. Review Committee Dr. Susana Verdinelli, Committee Chairperson, Psychology Faculty Dr. Elisha Galaif, Committee Member, Psychology Faculty Dr. Stephen Rice, University Reviewer, Psychology Faculty Chief Academic Officer Eric Riedel, Ph.D. Walden University 2017 Abstract The Impact of Parental Divorce on Orthodox Jewish Marital Relationships by Eliyahu Melen Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Clinical Psychology Walden University March 2017 Abstract While there is ample research showing that adult children of divorced parents have more positive attitudes toward divorce and lower marital commitment, there has been no such research focused specifically on the Orthodox Jewish (OJ) population, which tends to view divorce more negatively. Prior to this study, it was thus unclear if the findings of existing research on marital competence applied to OJ children of divorce. -
Born of Our Fathers : Patrilineal Descent, Jewish Identity, and the Development of Self
Smith ScholarWorks Theses, Dissertations, and Projects 2008 Born of our fathers : patrilineal descent, Jewish identity, and the development of self Elizabeth A. Sosland Smith College Follow this and additional works at: https://scholarworks.smith.edu/theses Part of the Social and Behavioral Sciences Commons Recommended Citation Sosland, Elizabeth A., "Born of our fathers : patrilineal descent, Jewish identity, and the development of self" (2008). Masters Thesis, Smith College, Northampton, MA. https://scholarworks.smith.edu/theses/1262 This Masters Thesis has been accepted for inclusion in Theses, Dissertations, and Projects by an authorized administrator of Smith ScholarWorks. For more information, please contact [email protected]. Liz Sosland Born of Our Fathers: Patrilineal Decent, Jewish Identity, and the Development of Self ABSTRACT This study explores the ways in which disagreement within the American Jewish community regarding the legitimacy of patrilineal descent impacts the identity development of Jewish children born of Jewish fathers and non-Jewish mothers. Twelve participants who self-identify as Jewish, were born to Jewish fathers, and cannot trace their Jewish descent through matrilineal bloodlines were interviewed for this qualitative, exploratory study. Data was gathered about the ways in which this population is internally impacted by this community disagreement, specifically in regard to their development, understanding, and maintenance of self. Findings of this study indicate that there is a strong connection between the amount and quality of selfobject experiences participants could access and the quality of each individual’s Jewish identity. Those with greater selfobject access reported their Jewish identities to be of greater importance to them, and their narratives indicated greater connection to that identity. -
Bayit BULLETIN
Hebrew Institute of Riverdale Bayit BULLETIN September 9 - 16, 2016 6 - 13 Elul, 5776 3700 Henry Hudson Parkway, Bronx, NY 10463 718-796-4730 www.thebayit.org Steven Exler, Senior Rabbi: Mazal Tov To: Tamar Cohen & Gary Holmgren on the Bar Mitzvah of their son Kobi. Mazal tov to [email protected]/ x108 brother Noah and to grandparents Naomi & Ben Cohen and Diane & Lou Holmgren. Ari Hart, Associate Rabbi: [email protected]/ x124 Roberta & Bernie Horowitz on the birth of a granddaughter, Katherine Irene, and to the proud parents Andrea & Yudi Horowitz. Anat Sharbat, Associate Rabba: [email protected]/ x106 Rachel Federman & Hillel Greene on the birth of a boy. To big brother Abe, grandparents Esther Federman Ramie Smith, Prog. Dir., Asst. Rabba: and Karen & Rabbi Kenneth Greene. [email protected]/ x119 Sara Hurwitz, Rabba: Harriet & Joseph Sassoon on the Bat Mitzvah of their granddaughter Tehila Sassoon. To parents Jenny & [email protected]/ x107 Robbie and siblings Noam, Hadassa and Nechemia. Mazal tov also to grandparents Agnes & Isaac Kerber. Avi Weiss, Rabbi in Residence: Shani & Yaakov Greenman on the birth of a girl. To grandparents Liz & Dov Mintz and Betty & Rabbi [email protected]/ x102 Arnold Greenman and to great-grandmother Rachel Kempe and great-grandfather Rabbi Paul Greenman. Richard Langer, Executive Director: [email protected]/ x104 Condolences To: Roberta Kraus on the loss of her father, Wilhelm Kraus. Shiva will be observed until David Fain, Youth Director: Thursday Shacharit, September 15th, at the Kraus residence, 1142 E. 5th St, Brooklyn NY 11230. [email protected]/ x240 Bryan Cordova, Facilities Manager: Welcome New Members: Tali Schaum & Yechiel Broder [email protected]/ x121 Ariel Meiri, Synagogue Administrator: This Shabbat @ The Bayit [email protected]/ x101 Guest Speaker Rav Yair Silverman. -
Putting the Silent Partner Back Into Partnership Minyanim Rabbi Dr
Putting the Silent Partner Back Into Partnership Minyanim Rabbi Dr. Barry Freundel Introduction Over the last few years a new phenomenon has appeared on the Jewish scene. This phenomenon referred to as “Partnership Minyanim”, claims to be Orthodox and/or halakhic, and to offer increased opportunities for women to participate in services.1 Specifically, women are allowed to serve as prayer leader (in some venues a woman is always asked to lead) for Kabbalat Shabbat—but not for Maariv on Friday night. On Shabbat morning a women may serve as Hazan(it)for Pesukei Dezmira but not for Shaharit and Musaf. So too, a girl may be asked to conclude the Shabbat morning services beginning with Ein Kelokeinu. Finally, women are given aliyot and read Torah at these services (in some places this is allowed only after the third aliyah).2 There are some of these groups that follow somewhat different structures.3 The title of this article reflects a fundamental concern about how this new development has come to the community. Partnership Minyanim exist in many areas; Jerusalem, New York, Washington, DC, Boston, Chicago and elsewhere.4 Yet there has, to the best of my 1 For a description and definition see the homepage of Congregation Kol Sason online at http://www.kolsasson.org/index.html and http://www.jofa.org/Resources/Partnership_Minyanim/ for The Jewish Orthodox Feminist Alliance (JOFA) description of these services. 2 This is based on Responsa R. Meir of Rothenberg (1215-1293) 4:108, a source that in my opinion does not apply to the question of women regularly receiving aliyot in a mixed setting, today. -
Female Homoerotic Sexual Activity – Sources
Feminist Sexual Ethics Project Gail Labovitz Senior Research Analyst, Feminist Sexual Ethics Project Female Homoerotic Sexual Activity – Sources: The sources addressing female homoerotic sexual activity in rabbinic literature (link to glossary) are very few, and far less clear than those regarding sexual activity between men. There is a great deal of ambiguity in these texts as to what activities are forbidden, the consequences for women who engage in them, and the nature (that is, the source and/or the authority) of whatever prohibition does exist. Reading these sources suggests several potential reasons why rabbinic thinking on female homoerotic sexual activity is less developed than regarding male homoeroticism; these possibilities will be discussed in the course of the analysis of the texts below. Tannaitic Midrash There is no direct prohibition on female homoerotic sexual activity in the Hebrew bible, indeed, no explicit discussion of such activity at all. Biblical laws of forbidden sexual couplings (notably Leviticus 18 and 20) are generally addressed to male listeners/readers. With the exception of the prohibition against bestiality (Leviticus 18:23 and 20:15-16), in which the prohibition against women committing this act follows on the prohibition to men,1 sexual acts which do not involve male participants are not discussed. Nor do the Mishnah (link to glossary) or the Tosefta (link to glossary) discuss sexual acts between women in any way. Only one midrashic (link to glossary) text from this period addresses any form of homoeroticism between women. As midrash, that is, as a form of exegesis of scriptural text, to Leviticus 18:3, this passage thus invokes the authority of scripture for its discourse on female homoeroticism; it links marriage between two women to the practices of the Canaanites and Egyptians, which this verse and numerous others explicitly forbid, as well as to a number of other sexual/marital connections explicitly or implicitly forbidden in scripture [cite the verse?]. -
Halachos of Tefillin One Should Be .ברוך שם
Nissan 5771 Volume I Issue I The point of this publication is to help create an Produced by: Rabbi Avrohom Adler awareness regarding the sanctity of tefillin. של After finishing tightening and positioning the Halachos of Tefillin One should be .ברוך שם... ועד one should say ,ראש by: Rabbi Boruch Hirschfeld Shlit”a is של ראש till the ברוך שם very careful not to say When one puts on tefillin he should have the fully positioned. following things in mind: 1. To fulfill the mitzvah of tefillin shel yad. It is very praiseworthy to learn something while 2. To fulfill the mitzvah of tefillin shel rosh. wearing tefillin, before they are taken off. 3. To subdue my heart, mind and body for Hashem. The Glory of Tefillin 4. To remember the miracle of yetzias by: R’ Zev Busel mitzrayim (shows Hashem’s power over the Yidden - ליהודים היתה אורה ושמחה וששן ויקר .(heaven and earth 5. To minimize the physical pleasures of this experienced light and joy, delight and honor. The world. Gemora in Meseches Megillah tells us that that ,ששון זו מילה ,שמחה זה יום טוב and that ,אורה זו תורה To believe in the Oneness of Hashem .6 Rashi explains that Haman .ויקר אלו תפילין written in the tefillin. and 7. To fulfill everything else written in the decreed against the observance of the tefillin (love Hashem, learn Torah, aforementioned mitzvos and now we are able to mezuzah, tefillah, mitzvos of Pesach and observe them. prohibitions regarding chametz, pidyon haben). The Sfas Emes pondered: If so, why didn't ליהודים היתה תורה יום טוב the passuk just say that The Sfas Emes answers that through ?ומילה ותפילין is while he כוונות The ideal time for thinking these puts on the tefillin. -
The Post Shidduch- Crisis
The Jewish Star Independent and original reporting from the Orthodox communities of Long Island VOL. 8, NO. 44 OCTOBER 30, 2009 | 12 CHESHVAN 5770 www.thejewishstar.com CHALLAH FOR SALE ENDORSEMENTS REVIVING KASZTNER Some say the best in the Five Towns Election Day is Tuesday. Vote! A Holocaust hero finally gets his due? Page 2 Page 11 Page 7 IN MY VIEW Fingerprints, not fingerpaints Elder Rabbi The Post Kamenetzky Shidduch- injured in fall Crisis Suffered concussion; some effects linger BY MAYER FERTIG Rabbi Binyamin Kamenetzky, founder of BY RABBI AVI BILLET Yeshiva of South Shore and many other Five Towns institutions, ur community has a lot to is hospitalized in say about the "shidduch cri- stable condition sis." First, we blame the sin- and described as O gles themselves. Why can't "recovering" after young people date like we did? Why a fall and a blow can't they meet people in normal to the head at the ways? Why can't they have social Sephardic shul on functions like we had? Why can't Peninsula Boule- they get over their hang-ups of dat- vard in ing one person at a time? Why do Cedarhurst. they have to be so picky? Maybe He was there they don't really want to get mar- to borrow a Sefer Photo by Andrew Vardakis ried, because if they did, they Torah for the would. minyan for Sefardi Then we blame their teachers. Meir Heller helps daughter Dina get her fingerprint digitally recorded at the Fingerprinting for Kids fair, held in Cedarhurst’s Maple Plaza on Sunday. -
Judaism: a Supplemental Resource for Grade 12 World of Religions: A
Change and Evolution Stages in the Development of Judaism: A Historical Perspective As the timeline chart presented earlier demonstrates, the development of the Jewish faith and tradition which occurred over thousands of years was affected by a number of developments and events that took place over that period. As with other faiths, the scriptures or oral historical records of the development of the religion may not be supported by the contemporary archaeological, historical, or scientific theories and available data or artifacts. The historical development of the Jewish religion and beliefs is subject to debate between archeologists, historians, and biblical scholars. Scholars have developed ideas and theories about the development of Jewish history and religion. The reason for this diversity of opinion and perspectives is rooted in the lack of historical materials, and the illusive nature, ambiguity, and ambivalence of the relevant data. Generally, there is limited information about Jewish history before the time of King David (1010–970 BCE) and almost no reliable biblical evidence regarding what religious beliefs and behaviour were before those reflected in the Torah. As the Torah was only finalized in the early Persian period (late 6th–5th centuries BCE), the evidence of the Torah is most relevant to early Second Temple Judaism. As well, the Judaism reflected in the Torah would seem to be generally similar to that later practiced by the Sadducees and Samaritans. By drawing on archeological information and the analysis of Jewish Scriptures, scholars have developed theories about the origins and development of Judaism. Over time, there have been many different views regarding the key periods of the development of Judaism.