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June-July 2018 | Sivan/Tammuz 5778 | Vol
June-July 2018 | Sivan/Tammuz 5778 | Vol. 44 No. 9 Take a walk. Say a prayer. Find your space. PAGES 8-9 Kleinman Pecan Grove Re-energize and refocus with a peaceful walk through our beautiful pecan grove located along Northwest Highway. CINEMA EMANU-EL 2018 P. 14 CLERGY MESSAGE Making a Splash, ly Herzo er g C b o im h e K n i Jewishly b b a R ’ve always been drawn to water. domestic abuse, a painful divorce, a complicated surgery, a I grew up by the Pacific Ocean tragic loss. And the mikvah continues to be one way to mark and loved early morning the gratitude and responsibility of becoming a parent, to drives along Route 1 when the prepare for an upcoming wedding or to start any exciting waterI was calm, a mix of purples and new life chapter. blues. I love hikes along creeks that lead to I often marvel at the “glow” that radiates from people a glistening pond or lake. I treasure the delicious moments after they immerse. I believe that glow emerges from a sense of bathing my kiddos, which has now become more like an of renewed hope, embedded in the word itself which shares effort to keep the tidal waves of splashes from crashing over the same root with the Hebrew word for hope (tikvah). As we onto the bathroom floor. sense our strength and our vulnerability in the face of life’s I have also been frightened by water, its power and might. joys and challenges, the waters hold us in the hope of God’s Our home was nestled in the mountains which dramatically presence as we make our way forward. -
Living Judaism: an Introduction to Jewish Belief and Practice Rabbi Adam Rubin, Ph.D
Living Judaism: An Introduction to Jewish Belief and Practice Rabbi Adam Rubin, Ph.D. – Beth Tikvah Congregation Syllabus 5779 (2018‐19) “I am a Jew because...” Edmund Fleg (France, 1874‐1963) I am a Jew because Judaism demands no abdication of the mind. I am a Jew because Judaism asks every possible sacrifice of my life. I am a Jew because Wherever there are tears and suffering the Jew weeps. I am a Jew because Whenever the cry of despair is heard the Jew hopes. I am a Jew because The message of Judaism is the oldest and the newest. I am a Jew because The promise of Judaism is a universal promise. I am a Jew because For the Jew, the world is not finished; human beings will complete it. I am a Jew because For the Jew, humanity is not finished; we are still creating humanity. I am a Jew because Judaism places human dignity above all things, even Judaism itself. I am a Jew because Judaism places human dignity within the oneness of God. Rabbi Adam Rubin 604‐306‐1194 [email protected] B’ruchim haba’im! Welcome to a year of “Living Judaism.” As a community of learners and as individuals we are setting out on a journey of discovery that will involve two important characteristics of Judaism, joy and wrestling. During this journey we will explore the depth and richness of the Jewish Living Judaism 5779 (2018-2019) Syllabus Page 1 of 7 way of life, open our minds and spirits to the traditions that have been passed down, and honour those traditions with our hard questions and creative responses to them. -
DOWNLOAD a Simple Haggadah for Tu Bishvat
TU BISHEVAT – a basic introduction Background “Tu” means 15, and Tu BiShvat means the 15th day of the month of Shevat, which is the full moon falling two months before the full moon of Passover (or three months before in a leap year). This festival is also known as the New Year of the Trees or the Trees’ Birthday. This time of year is the beginning of spring in the Middle East, when the sap in the trees is beginning to rise and the almond blossoms can form. It’s traditional to eat fruits from Israel on Tu B’Shevat: figs, dates, grapes, olives, pomegranates. It’s also traditional to eat fruits you haven’t tasted in a long time (or ever), and to say the Shehechiyanu prayer for experiencing something new. While the holiday has changed over the centuries, today in many places it is seen as a time to celebrate the natural world and celebrate our relationship to the Earth. In the 16th century, the Kabbalists, the Jewish mystics, created the first Tu BiShvat seder with prayers, readings, wine and fruits. For the Kabbalists, Tu BiShvat was not just a celebration of fruit trees, but also a celebration of The Tree of Life. Like the Passover seder, this seder used experiential learning, four cups of wine, and special foods. Each cup of wine represents different aspects of the fruit tree and of ourselves. As the seder progresses, we change the color of the wine in the cups (like the changing of the seasons) - from the whiteness of winter to the fullness of spring. -
The Eye in the Torah: Ocular Desire in Midrashic Hermeneutic Author(S): Daniel Boyarin Source: Critical Inquiry, Vol
The Eye in the Torah: Ocular Desire in Midrashic Hermeneutic Author(s): Daniel Boyarin Source: Critical Inquiry, Vol. 16, No. 3 (Spring, 1990), pp. 532-550 Published by: The University of Chicago Press Stable URL: http://www.jstor.org/stable/1343638 Accessed: 09/02/2010 04:26 Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=ucpress. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The University of Chicago Press is collaborating with JSTOR to digitize, preserve and extend access to Critical Inquiry. http://www.jstor.org The Eye in the Torah: Ocular Desire in Midrashic Hermeneutic Daniel Boyarin It seems to have become a commonplace of critical discourse that Juda- ism is the religion in which God is heard but not seen. -
Jason Yehuda Leib Weiner
Jason Yehuda Leib Weiner A Student's Guide and Preparation for Observant Jews ♦California State University, Monterey Bay♦ 1 Contents Introduction 1 Chp. 1, Kiddush/Hillul Hashem 9 Chp. 2, Torah Study 28 Chp. 3, Kashrut 50 Chp. 4, Shabbat 66 Chp. 5, Sexual Relations 87 Chp. 6, Social Relations 126 Conclusion 169 2 Introduction Today, all Jews have the option to pursue a college education. However, because most elite schools were initially directed towards training for the Christian ministry, nearly all American colonial universities were off limits to Jews. So badly did Jews ache for the opportunity to get themselves into academia, that some actually converted to Christianity to gain acceptance.1 This began to change toward the end of the colonial period, when Benjamin Franklin introduced non-theological subjects to the university. In 1770, Brown University officially opened its doors to Jews, finally granting equal access to a higher education for American Jews.2 By the early 1920's Jewish representation at the leading American universities had grown remarkably. For example, Jews made up 22% of the incoming class at Harvard in 1922, while in 1909 they had been only 6%.3 This came at a time when there were only 3.5 millions Jews4 in a United States of 106.5 million people.5 This made the United States only about 3% Jewish, rendering Jews greatly over-represented in universities all over the country. However, in due course the momentum reversed. During the “Roaring 1920’s,” a trend towards quotas limiting Jewish students became prevalent. Following the lead of Harvard, over seven hundred liberal arts colleges initiated strict quotas, denying Jewish enrollment.6 At Columbia University’s College of Physicians and Surgeons for instance, Jewish enrollment dropped from 50% in 1 Solomon Grayzel, A History of the Jews (Philadelphia, Pennsylvania: The Jewish Publication Society of America, 1959), 557. -
Habayit Name
HABAYIT Published by Congregation Beth Hillel & Beth Israel Inc. Teves-Shevat-Adar I & II 5749 Number 319 Dec 1988-Jan.-Feb.-Mar. 1989 Al Hanissim On Chanukkah and Purim the al hanissim paragraph joins us. In it we give thanks "for the miracles and for the heroism, for the salva¬ tion and for the victories which You performed for our forefathers in those days at this time." Appropriately inserted in the thanksgiv¬ ing benediction (in Shemoneh Esreh and Benshen) we gratefully recall and pay tribute to G'd's miraculous intervention to save His people and bless us with continued existence. The introductory paragraph (quoted above) is followed by a brief synopsis of the historical events as they occured, featuring Mordochai and Esther for Purim and the Hasmoneans for Chanukkah. Year after year we bring to mind the anxiety, the struggles and the triumph ex¬ perienced "in those days at this time." It is of course fitting and proper to commemorate episodes when the entire nation was in mortal danger and wondrously rescued. Hence al hanissim is recited by all. But G'd bestows miracles and favors on the individual as well. Often we recognize instantly His blessing and warm gratitude fills the heart. Sometimes the blessings go unnoticed. Is not every breath, every heartbeat, miraculous? Is not our health a precious gift, fami¬ ly and friends priceless favors, livelihood and satisfaction causes for an outpouring of thanks to Him? Indeed—in the very benediction of the Shemoneh Esreh in which we feature al hanissim on Chanukkah and Purim, we give thanks from a heart brimming with gratitude, "for our lives which are com¬ mitted to Your power and for our souls which are entrusted to You, for Your miracles that are with us every day, and for Your wonders and favors in every season." It's "Chanukkah" the year round! Rabbi Shlomo Kahn THANKS AND PRAISE UNTO THY GREAT NAME Page Two BETH HILLEL & BETH ISRAEL Number 319 ADMINISTRATION: 571 West 182nd Street, New York, NY. -
Erev Shabbat Service 2.0.Dwd
zay zlaw WELCOMING SHABBAT Congregation Beth Am mr zia zlidw .dg¨Epn§ zA¨W© ,dg¨n§ U¦ e§ dx¨F` l`¥x¨U§ i¦§l df¤ mFi This is our day of light and rejoicing, Sabbath peace, Sabbath rest. - 0 - CONTENTS Meditations before prayer............................................. 3 Opening songs.......................................................... 5 Meditations for Shabbat.............................................. 7 Candle lighting........................................................... 9 Kiddush..................................................................... 11 Blessing for Children................................................... 12 Barchu (Call to Worship)............................................. 18 Sh’ma........................................................................ 22 Amidah..................................................................... 31 English readings following Amidah.............................. 37 Mishebeirach for Healing............................................ 42, 57 Aleinu....................................................................... 45 Readings before Kaddish........................................... 46 Kaddish.................................................................... 52 Additional Songs........................................................ 55 Additional Readings and Meditations........................... 59 - 1 - About This Prayerbook At Beth Am our goal is to create joyous, participatory worship that engages the intellect and deepens Jewish learning; that touches -
Tu Bishvat Haggadah
סדר ט''ו בשבט Seder Tu BiShvat a haggadah for celebrating the new year of the trees “If you have a sapling in your hand, and someone should say that the Messiah has come, stay and complete the planting and then go welcome the Messiah.” — Rabbi Yohanan ben Zakkai, Avot de-Rabbi Natan - 2 - Opening song יַעֲלֹז שָׂדַי, וְכָל-אֲשֶׁר-בּוֹ; אָז יְרַנְּנוּ, כָּל-עֲצֵי-יָעַר. Ya'aloz sadai, v'chol asher bo / az y'ran'nu, kol atzei ya'ar. "Let the field exult, and all that is therein; then shall all the trees of the wood sing for joy." Psalm 96:12. (Melody by Nava Tehila.) What is this day? In Leviticus we read that new trees should not be harvested for three years; the fruit of a four-year-old tree should be set aside as a gift to God; and the fruit of a five-year-old tree may be eaten. The Talmud established this day as the birthday of all trees to help us fulfill that commandment. In Deuteronomy we read, “A human being is a tree of the field” (Deut. 20:19). Proverbs depicts the Torah as “a tree of life to them that hold it fast” (Proverbs 3:17-18). And the Jewish mystics visualized even God as a tree: with roots in creation and branches spreading far and wide...or perhaps God is the Root from Whom all blessings flow into the varied branches of creation. The Kabbalists created the seder of Tu BiShvat as a “tikkun” — a ritual of repair. By eating fruits and nuts with special mindfulness, we strive to repair our own spiritual brokenness and the brokenness of a world which is not yet as we and God most wish it to be. -
THE FRUITS of OUR WORLD a Tu Bishvat Seder Compiled by Lois Silverman ©Women’S League for Conservative Judaism
THE FRUITS OF OUR WORLD A Tu BiShvat Seder Compiled by Lois Silverman ©Women’s League for Conservative Judaism Ah-va-deem ha-uee-noo… We were slaves in the Land of Egypt, and God, the Creator of all living things, brought us forth as free people unto our own Land. As free people we settled our land and planted. The earth brought forth fruit, vegetables, trees and grasses. And the animals, too, flourished. Thus we and the earth prospered. So it is for us to remember our freedom and our responsibility to plant and protect the land and all that lives on it so that we and the earth continue to prosper. Let us begin. We bless the first cup of wine, white, symbolizing the Winter season. We remember that nature has been asleep, awaiting warmer weather and the annual cycle of rebirth of growing things. Barukh atah Adonai Elohaynu melekh ha’olam boray pri hagafen. We praise You, Lord our God, King of the Universe, Creator of the fruit of the vine. We also say a special prayer on the occasion: Barukh atah Adonai Elohaynu melekh ha’olam, shehehe’yanu vekiyemanu vehigiyanu lazman hazeh. We praise You, Lord our God, King of the Universe, Who has kept us in life, sustained us and en- abled us to reach this time. We now wash our hands. The Creator has made many different types of fruit and vegetables. We now take a piece of parsley and dip it in into salt water to commemorate the years we were not free to take the responsibility of caring for our world. -
Entrances to Holiness Are Everywhere
Entrances to Holiness are Everywhere A Siddur for Shabbat and Holidays שבת ויום טוב Congregation Kol Ami 252 Soundview Avenue White Plains, NY 10606 The First Edition is dedicated to the memory of Frances David (1912 - 1993), brilliant thinker, beautiful woman, mischievous eyes, spectacular smile, guardian angel. The Second Edition is dedicated to the memory of Richard Kraver (1946 - 1997), God-wrestler, fighter for justice, tough and gentle, compassionate and loving. This Third Edition is dedicated to the memory of Henry A. Krakeur (1918 - 2002), a lover of Torah, a friend of all humanity, and a tzaddik—a righteous person. Many suns will have to blaze brightly where his life once shone. This combined edition is dedicated to the memory of Ruth Gravitz (1930 - 2002), earth mother, lover of life, devoted to this congregation, to Judaism and to the Jewish people. May their memories be for blessing. COVERS: The Chapel in the Woods — The Schulman Family Chapel Congregation Kol Ami A Reform Synagogue 252 Soundview Avenue White Plains, New York 10606 914/949-4717 “Entrances to Holiness are Everywhere” — a phrase from Honey From The Rock, by Rabbi Lawrence Kushner, used with permission. 3rd Edition Copyright © 2009 Congregation Kol Ami of White Plains, NY. All rights reserved. 2nd Edition Copyright © 1998 Congregation Kol Ami of White Plains, NY. All rights reserved. Copyright © 1993 Jewish Community Center of White Plains, NY. All rights reserved. 252 Soundview Avenue White Plains, New York 10606 May not be duplicated or distributed by any means without prior written permission. ii Why Shabbat Before family vacations, get-away weekends, and temple retreats, there was Shabbat. -
Tu Bishvat Haggadah Introduction to Tu Bishvat
Tu Bishvat Haggadah Introduction to Tu Bishvat Rabbi Elan Mazer Nati onal Director, Mizrachi Canada Growing up in Canada I was always told that Tu Bishvat marks that this event is actually a profound description of the the end of winter and the beginning of the growing season. reality in which we live. Fruit represents the end goal in all While it is clear that in Canada this is not remotely true, since our endeavors, the paycheck at the end of the month, the the holiday usually falls out around the middle of February, I championship at the end of a season, or the diploma at the assumed that in Israel, Tu Bishvat would indeed be the start end of a degree. Accomplishments “taste” so good. The tree of spring. Once I made Aliyah, however, I was disappointed is the process towards those ends; it is the effort and hard to realize that this was not the case there either. February work necessary to reach our goals. Often this “bitter taste” in Israel is cold and rainy; spring only of hard work seems daunting, and it only begins sometime in March. What, then, seems to have been worth it once we do we celebrate on Tu Bishvat? are able to reap the fruits of our labor. The Gemara in Masechet Rosh Hashana When no flowers can be Ideally, during the process itself, we would be able to recognize the value (14b) answers that Tu Bishvat is the date seen and no fruits can when “Most of the rain has fallen, but of the hard work that we are putting in. -
Kol Nidrei כל־נדרי and Evening וערבית Service ליום of Yom Kippur כיפור
KOL NIDREI כל־נדרי AND EVENING וערבית SERVICE ליום OF YOM KIPPUR כיפור Preparatory Prayers 202 הקדמה לתפילה Kol Nidrei 205 כל נדרי EvEning SErvicE The Sh’ma and Its Blessings 207 שמע וברכותיה The Silent Amidah 213 תפילת העמידה בלחש S’lih.ot: Pleas for Forgiveness 223 סליחות Viddui: Prayers of Confession 234 וידוי Concluding Prayers 246 סיום התפילה 201 yom kippur · evening service Copyright © 2010 by The Rabbinical Assembly, Inc. All rights reserved. הקדמה לתפילה PREPARATORY PRAYERS Isaiah . ָׁשֹלום The Meaning Shalom: shalom to those who are far off, shalom to those who shalom This verse from the .57:19 ָׁשָלֹום ׁשלֹום ָ לָרחְֹוקוַלָּקָרֹוב אַמר יהוה. .of the Day are near, says ADONAI Haftarah for Yom Kippur One day a year we morning is used here to welcome everyone to the make a journey in the Meditation for Putting on the Kittel synagogue. The welcome will be developed further company of the whole when the liturgy declares that we are permitted community of Israel— Just as I clothe myself in this white garment, so may You purify tonight “to pray with those who have transgressed.” all of us together, each of us alone. That day is my soul and my body, as the prophet Isaiah said, Originally a . ִקֶיטל The Day,” the Day of “Even if your sins are like crimson, Kittel“ Yiddish term, the word kittel ְלִבַיׁשִת קֶיטל ”.Atonement, the day that they will turn snow-white refers to a white garment ְּכֵׁשֶם ׁשֲאִנִי מְתַלֵּבִׁש/מְתַלֶּֽבֶׁשְת ּבֶֽבֶגָד לָבֵן, ּכַן ּתְלִּבין is deathlike. It is the day we wear the kittel, the K’shem she-ani mitlabbeish/mitlabbeshet b’veged lavan, kein talbin traditionally worn on Yom Kippur as well as at sacred ֶאִת־נְׁשָמִתְי וגּו ָפִתַי, ּכָּכִתּוב: אִם־יְהֲיּו חָטֵאיֶכם white gown that will one et nishmati v’gufati, ka-katuv: im yihyu h.