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Halachic and Hashkafic Issues in Contemporary Society 91 - Hand Shaking and Seat Switching Ou Israel Center - Summer 2018
5778 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 91 - HAND SHAKING AND SEAT SWITCHING OU ISRAEL CENTER - SUMMER 2018 A] SHOMER NEGIAH - THE ISSUES • What is the status of the halacha of shemirat negiah - Deoraita or Derabbanan? • What kind of touching does it relate to? What about ‘professional’ touching - medical care, therapies, handshaking? • Which people does it relate to - family, children, same gender? • How does it inpact on sitting close to someone of the opposite gender. Is one required to switch seats? 1. THE WAY WE LIVE NOW: THE ETHICIST. Between the Sexes By RANDY COHEN. OCT. 27, 2002 The courteous and competent real-estate agent I'd just hired to rent my house shocked and offended me when, after we signed our contract, he refused to shake my hand, saying that as an Orthodox Jew he did not touch women. As a feminist, I oppose sex discrimination of all sorts. However, I also support freedom of religious expression. How do I balance these conflicting values? Should I tear up our contract? J.L., New York This culture clash may not allow you to reconcile the values you esteem. Though the agent dealt you only a petty slight, without ill intent, you're entitled to work with someone who will treat you with the dignity and respect he shows his male clients. If this involved only his own person -- adherence to laws concerning diet or dress, for example -- you should of course be tolerant. But his actions directly affect you. And sexism is sexism, even when motivated by religious convictions. -
J Street Sides with Israel's Enemies & Works to Destroy Support for Israel
ZIONIST ORGANIZATION OF AMERICA J Street Sides With Israel’s Enemies & Works to Destroy Support for Israel Special Report Including Executive Summary by The Zionist Organization of America by Morton A. Klein, Elizabeth Berney, Esq., and Daniel Mandel, PhD “J Street is one of the most virulent anti-Israel organizations in the history of Zionism and Judaism.” - Prof. Alan Dershowitz, Harvard Law School Copyright 2018, Zionist Organization of America CONTENTS Table of Contents . i Executive Summary . ES-00 - ES-13 Full Report . 1 Introduction . 1 I. J Street’s Anti-Israel, Foreign & Muslim Donors, and Its Lies About Them. 1 (1) For years, J Street Falsely Denied that Anti-Zionist Billionaire George Soros Was A Major J Street Funder . 1 (2) J Street’s Arab, Muslim and Foreign Donors . 4 II. J Street’s Interconnected Web Of Extremist Anti-Israel Organizations . 9 (1) J Street Is Part of a Soros-Funded Web of Anti-Israel Organizations . 9 (2) J Street Is Also Part of an Interconnected Web of Extremist Organizations Working to Delegitimize Israel, Founded by and/or Coordinated by J Street President Ben-Ami’s Consulting Firm . 11 III. J Street Persistently Even Opposes Israel’s Existence, Persistently Defames and Condemns Israel, And Has Even Encouraged Anti-Israel Violence. 12 (1) J Street Persistently Maligns and Blames Israel . 12 (2) J Street Speakers Have Called for the End of the Jewish State; and a J Street Official Letter to Congress Supported Those Calling for an End to Israel’s Existence . 15 (3) J Street’s Co-Founder Condemned Israel’s Creation As “Wrong” – A Repeated J Street Theme . -
For the Sake of the Children: a Synagogue Guide to Public School Partnerships
FOR THE SAKE OF THE CHILDREN: A SYNAGOGUE GUIDE TO PUBLIC SCHOOL PARTNERSHIPS אין העולם מתקיים אלא בשביל הבל תינוקות For the sake of the children, God sustains the world. Talmud, Shabbat 119b http://www.rac.org/pubs/partnership.html 1 INTRODUCTION At the 2001 UAHC Biennial, Rabbi Eric Yoffie called upon Reform Jews to make public education a priority for the Movement. We have done that in a variety of forums, from the public policy arena to the social service sector. See, for example, the Religious Action Center of Reform Judaism web page “Protecting the Wall, Supporting Our Schools; The Reform Movement’s Campaign for Public Education.” (www.rac.org/pubs/schools.html) This manual is the latest of these initiatives designed to enable our synagogues to address the vital concerns faced by public schools in their communities. By creating partnerships with their local public schools, Reform congregations will embody both the ideals of our Jewish tradition and the civic values that have strengthened our nation. Through such projects congregations will build new bridges within communities and ensure local children a strong educational foundation. We must do it for the sake of the children. ACKNOWLEDGMENTS Our appreciation extends to many members of the Religious Action Center of Reform Judaism (RAC) staff. Rabbi David Saperstein, Director of the (RAC), and Mark Pelavin, Associate Director of the RAC, reviewed this publication and offered their thoughtful suggestions for its improvement. RAC Legislative Assistants Randi Levine (2002-2003), Sheryl Shapiro (2003-2004) and Rob Levy (2003- 2004) provided research assistance and Machon Kaplan Interns Jill Cozen-Harel and Marisa Geer initiated the writing process under the supervision of RAC Program Director, Rabbi Michael Namath. -
Directories Lists Obituaries National Jewish Organizations1
Directories Lists Obituaries National Jewish Organizations1 UNITED STATES Organizations are listed according to functions as follows: Community Relations 495 Cultural 499 Israel-Related 507 Overseas Aid 518 Religious, Educational Organizations 520 Schools, Institutions 531 Social, Mutual Benefit 540 Social Welfare 542 Note also cross-references under these headings: Professional Associations 546 Women's Organizations 547 Youth and Student Organizations 547 COMMUNITY RELATIONS Gutman. Applies Jewish values of justice CUMMUIN1 1 Y KbLA 11UNS, amJ humanity tQ the Arab_Israel conflict in AMERICAN COUNCIL FOR JUDAISM (1943). the Middle East; rejects nationality attach- PO Box 9009, Alexandria, VA 22304. ment of Jews, particularly American Jews, (703)836-2546. Pres. Alan V. Stone; Exec. to the State of Israel as self-segregating, Dir. Allan C. Brownfeld. Seeks to advance inconsistent with American constitutional the universal principles of a Judaism free of concepts of individual citizenship and sep- nationalism, and the national, civic, cul- aration of church and state, and as being a tural, and social integration into American principal obstacle to Middle East peace, institutions of Americans of Jewish faith. Report. Issues of the American Council for Juda- AMERICAN JEWISH COMMITTEE (1906). In- ism; Special Interest Report. stjtute of Human RdationS; ,65 E 56 St-> AMERICAN JEWISH ALTERNATIVES TO NYC 10022. (212)751^000. FAX: (212)- ZIONISM, INC. (1968). 347 Fifth Ave., 750-0326. Pres. Robert S. Rifkind; Exec. Suite 6O5A, NYC 10016. (212)213-9125. Dir. David A. Harris. Protects the rights Pres. Elmer Berger; V.-Pres. Mrs. Arthur and freedoms of Jews the world over; com- 'The information in this directory is based on replies to questionnaires circulated by the editors. -
Rabbi Riskin Confronts Rav Soloveitchik in Makor Rishon: Jewish Israel Responds
Rabbi Riskin Confronts Rav Soloveitchik in Makor Rishon: Jewish Israel Responds In May 2012 the Israeli newspaper Makor Rishon ran a seven-page feature article, penned by Chief Rabbi of Efrat Shlomo Riskin, in their "Shabbat HaGadol" supplement. The subject matter was whether or not Jewish-Christian theological dialogue is permissible. Rabbi Riskin, a maverick on interfaith issues, has on more than one occasion ventured out onto an extreme theological limb. This time around, Rabbi Riskin appears to have inverted the inherent intent of Rabbi Joseph Dov Ber Soloveitchik’s (J.B. Soloveitchik, "the Rav") major essay on the subject, "Confrontation". The treatise, which was formulated in 1964, is widely interpreted within Orthodox circles to be a halachic psak proscribing interfaith theological encounters. However Rabbi Riskin contends, in the Makor Rishon article, that the intention of the Rav's essay was to permit, rather than prohibit, such theological dialogue. Concurrently, Riskin opens his personal "postscript" to Soloveitchik's "Confrontation" by inferring that the timing and the history of the document limits its application, as it was written one and a half years before the ratification of Nostra Aetate, and in response to the Catholic-Jewish dialogue taking place at the time. Rabbi Riskin's premise is puzzling, because it is well documented in Rav Soloveitchik's personal letters, as well as noted in contemporary academic papers, that the Rav had already formulated his firm position on interfaith concerns as early as 1950 - many years before the Vatican ll initiative. In addition, “Confrontation” continued to guide the Rabbinical Council of America (RCA) on interfaith developments well into the 1980's, long after Nostra Aetate. -
Descendants of the Anusim (Crypto-Jews) in Contemporary Mexico
Descendants of the Anusim (Crypto-Jews) in Contemporary Mexico Slightly updated version of a Thesis for the degree of “Doctor of Philosophy” by Schulamith Chava Halevy Hebrew University 2009 © Schulamith C. Halevy 2009-2011 This work was carried out under the supervision of Professor Yom Tov Assis and Professor Shalom Sabar To my beloved Berthas In Memoriam CONTENTS 1 INTRODUCTION ...................................................................................................7 1.1 THE PROBLEM.................................................................................................................7 1.2 NUEVO LEÓN ............................................................................................................ 11 1.2.1 The Original Settlement ...................................................................................12 1.2.2 A Sephardic Presence ........................................................................................14 1.2.3 Local Archives.......................................................................................................15 1.3 THE CARVAJAL TRAGEDY ....................................................................................... 15 1.4 THE MEXICAN INQUISITION ............................................................................. 17 1.4.1 José Toribio Medina and Alfonso Toro.......................................................17 1.4.2 Seymour Liebman ...............................................................................................18 1.5 CRYPTO‐JUDAISM -
1 Beginning the Conversation
NOTES 1 Beginning the Conversation 1. Jacob Katz, Exclusiveness and Tolerance: Jewish-Gentile Relations in Medieval and Modern Times (New York: Schocken, 1969). 2. John Micklethwait, “In God’s Name: A Special Report on Religion and Public Life,” The Economist, London November 3–9, 2007. 3. Mark Lila, “Earthly Powers,” NYT, April 2, 2006. 4. When we mention the clash of civilizations, we think of either the Spengler battle, or a more benign interplay between cultures in individual lives. For the Spengler battle, see Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon & Schuster, 1996). For a more benign interplay in individual lives, see Thomas L. Friedman, The Lexus and the Olive Tree (New York: Farrar, Straus, Giroux, 1999). 5. Micklethwait, “In God’s Name.” 6. Robert Wuthnow, America and the Challenges of Religious Diversity (Princeton, NJ: Princeton University Press, 2005). “Interview with Robert Wuthnow” Religion and Ethics Newsweekly April 26, 2002. Episode no. 534 http://www.pbs.org/wnet/religionandethics/week534/ rwuthnow.html 7. Wuthnow, America and the Challenges of Religious Diversity, 291. 8. Eric Sharpe, “Dialogue,” in Mircea Eliade and Charles J. Adams, The Encyclopedia of Religion, first edition, volume 4 (New York: Macmillan, 1987), 345–8. 9. Archbishop Michael L. Fitzgerald and John Borelli, Interfaith Dialogue: A Catholic View (London: SPCK, 2006). 10. Lily Edelman, Face to Face: A Primer in Dialogue (Washington, DC: B’nai B’rith, Adult Jewish Education, 1967). 11. Ben Zion Bokser, Judaism and the Christian Predicament (New York: Knopf, 1967), 5, 11. 12. Ibid., 375. -
Yeshiva University • Yom Ha'atzmaut To-Go • Iyar 5770
1 YESHIVA UNIVERSITY • YOM HA’ATZMAUT TO-GO • IYAR 5770 Iyar 5770 Dear Friends, may serve to enhance your ספר It is my sincere hope that the Torah found in this virtual .(study) לימוד holiday) and your) יום טוב We have designed this project not only for the individual, studying alone, but perhaps even a pair studying together) that wish to work through the study matter) חברותא more for a together, or a group engaged in facilitated study. להגדיל תורה ,With this material, we invite you to join our Beit Midrash, wherever you may be to enjoy the splendor of Torah) and to engage in discussing issues that touch on a) ולהאדירה most contemporary matter, and are rooted in the timeless arguments of our great sages from throughout the generations. Bivracha, Rabbi Kenneth Brander Dean, Yeshiva University Center for the Jewish Future RICHARD M JOEL, President, Yeshiva University RABBI KENNETH BRANDER, David Mitzner Dean, Center for the Jewish Future RABBI ROBERT SHUR, General Editor RABBI MICHAEL DUBITSKY, Editor Copyright © 2010 All rights reserved by Yeshiva University Yeshiva University Center for the Jewish Future 500 West 185th Street, Suite 413, New York, NY 10033 [email protected] • 212.960.5400 x 5313 2 YESHIVA UNIVERSITY • YOM HA’ATZMAUT TO-GO • IYAR 5770 Table of Contents Yom Haatzmaut 2010/5770 Our Dependence Upon Israel's Independence Rabbi Norman Lamm. Page 4 The Religious Significance of Israel Rabbi Yosef Blau . Page 9 Maintaining a Connection to the Land of Israel from the Diaspora Rabbi Joshua Flug . Page 12 Establishing Yom Haatzmaut as a Yom Tov Rabbi Eli Ozarowski . -
Handshaking Ages Unanimously Hold These Views
8 : Hakirah,̣ The Flatbush Journal of Jewish Law and Thought LETTERS TO THE EDITOR Handshaking ages unanimously hold these views. The author’s opposition is not THIS LETTER is in response to “Is supported in halacha. He fails to Handshaking a Torah Violation?” demonstrate otherwise. published in the previous issue of It is troubling that an article so Hakiraḥ . halacha le-ma’aseh involving issurei At the outset, I must state what de’oraisa had no cautionary editorial the author does not: Most poskim, note. A review of editorial policy, current and past, have always ruled awareness and responsibility may that it is forbidden to shake a be in order. woman’s hand under any circum- - 1 - stances. Furthermore, the poskim see this as an issur gamur, not a The author begins with a well- mere chumra. known, universally accepted hala- cha: “No touching at all” between In his article the author husband and menstrual wife is a) seeks to prove that even affec- unique to marital nidda and is muttar tionate touching is essentially with other women. permitted in halacha because Without explaining exactly what there is a difference between de- behavior is muttar, he moves rech chiba which is muttar and de- quickly from describing it as “any rech ta’ava v’chibas biah which is touching at all” to “simple touch- not, and ing without intention of affect,” b) says that the reason some do then on to “extended touching not shake a woman’s hand is between men and a married because it is based on an opin- woman.” By the end of that sec- ion not accepted in halacha that tion, all casual touching is permit- even non-chiba touching is for- ted by halacha. -
Halachic Minyan”
Guide for the “Halachic Minyan” Elitzur A. and Michal Bar-Asher Siegal Shvat 5768 Intoduction 3 Minyan 8 Weekdays 8 Rosh Chodesh 9 Shabbat 10 The Three Major Festivals Pesach 12 Shavuot 14 Sukkot 15 Shemini Atzeret/Simchat Torah 16 Elul and the High Holy Days Selichot 17 High Holy Days 17 Rosh Hashanah 18 Yom Kippur 20 Days of Thanksgiving Hannukah 23 Arba Parshiot 23 Purim 23 Yom Ha’atzmaut 24 Yom Yerushalayim 24 Tisha B’Av and Other Fast Days 25 © Elitzur A. and Michal Bar-Asher Siegal [email protected] [email protected] Guide for the “Halachic Minyan” 2 Elitzur A. and Michal Bar-Asher Siegal Shevat 5768 “It is a positive commandment to pray every day, as it is said, You shall serve the Lord your God (Ex. 23:25). Tradition teaches that this “service” is prayer. It is written, serving Him with all you heart and soul (Deut. 2:13), about which the Sages said, “What is service of the heart? Prayer.” The number of prayers is not fixed in the Torah, nor is their format, and neither the Torah prescribes a fixed time for prayer. Women and slaves are therefore obligated to pray, since it is a positive commandment without a fixed time. Rather, this commandment obligates each person to pray, supplicate, and praise the Holy One, blessed be He, to the best of his ability every day; to then request and plead for what he needs; and after that praise and thank God for all the He has showered on him.1” According to Maimonides, both men and women are obligated in the Mitsva of prayer. -
Sukkos, 5781 Dear Talmidim, the Recent Uptick in Covid-19 Prompts
1 Sukkos, 5781 Dear Talmidim, The recent uptick in Covid-19 prompts this letter. The Torah requires that we avoid dangerous activity. The protection afforded to Mitzvah performance does not apply when danger is prevalent (Pesachim 8b). In all gatherings, masks covering everyone's mouth and nose must be worn. In addition, appropriate social distance between attendees (except for members of the same household) must be maintained. Hands must be washed with soap and water or with proper hand sanitizer. On Shabbos and Yom Tov liquid soap or sanitizer may and must be used. On Simchas Torah, the usual hakafos and dancing are prohibited. At the discretion of every local rav, hakafos may be limited or eliminated. Any dancing must be done while wearing masks and socially distanced. Upon advice from medical experts, we recommend that the sefer Torah not be passed from one person to another. Preferably, one person should circle the bima 7 times. After each hakafa the tzibur should join in an appropriate nigun and "dance" in place. The practice of everyone getting an aliya is a minhag, not a din, and may be adjusted or eliminated at the discretion of the local rav (see links here and here for similar horaos}. Similarly, at weddings the usual dancing is prohibited. Any dancing must be done while wearing masks and socially distanced. Chasanim and their families are urged to limit the size of weddings and to insist upon and enforce masking and appropriate distancing by all their guests. Adherence to all the above is required by the halacha which demands great caution to protect life and good health. -
Limda Undergraduate Jewish Studies Journal ______
3/7/2019 Limda Vol.1 2019/5779 Winter-Spring - Google Docs 2019/5779 WinterSpring Vol.1 Issue I Limda Undergraduate Jewish Studies Journal __________________________ https://docs.google.com/document/d/1F_RR_AQ1hsI72cIVV9wNK2dCS7fXEXxHLB8mXe0B5Pw/edit 1/101 3/7/2019 Limda Vol.1 2019/5779 Winter-Spring - Google Docs Limda Vol.1 Issue I 2 Letter from the Editor Welcome to the first issue of Limda Undergraduate Jewish Studies Journal! We started this journal out of curiosity - curiosity over what our fellow undergraduate students are writing about and researching regarding Judaic topics. What new ideas are people proposing on Halakha and Tanakh, what observations are people making about Jewish history, what arguments are people having regarding Jewish philosophy? What is our generation thinking about Judaism? In publishing undergraduates’ Judaically related essays and providing people with a forum to share their research with a broader community, we want to get people talking. We want to empower students to share their ideas. We want to foster conversations between undergraduates with diverse perspectives with the hope of creating a broader understanding of Judaism as a whole. This 2019 Winter-Spring issue of Limda includes nine essays written on a variety of topics, ranging from Jewish history to language to philosophy to Halakha to Tanakh to Israel. We kick off with Pamela Brenner’s “K erakheym Ov Al Bonim : Tevye’s Quotations Revisited” in which we are taken on a journey of analysis through the character of Tevye the Dairyman and his improper - or proper? - use of Biblical quotations. We then feature Arielle Solomon’s “R ebecca: The Guardian of Bloodline and Covenant ,” which offers a refreshing and innovative commentary on the Biblical Rebecca’s role in the founding of the Jewish People.