RELIGIOUS STUDIES JUDAISM Scheme of Learning

Total Page:16

File Type:pdf, Size:1020Kb

RELIGIOUS STUDIES JUDAISM Scheme of Learning A LEVEL RELIGIOUS STUDIES JUDAISM Scheme of Learning The principal aim of the Scheme of Learning is to support teachers in the delivery of the new WJEC A2 Religious Studies specification. It is not intended as a comprehensive reference, but as support for professional teachers to develop stimulating and exciting courses tailored to the needs and skills of their own students in their particular centres. In addition, this document must not be used instead of the specification, but must be used to support the delivery of it. It offers assistance to teachers with regard to possible classroom activities, links to digital resources (both our own, freely available, digital materials and some from external sources), text books and other resources, to provide ideas when planning interesting, topical and engaging lessons. The intention of this scheme of work is that learners will participate in some independent learning tasks prior to attendance at the lesson. In this way, learners should arrive at the lesson with questions concerning areas that they do not understand, and there is more time for analysis and evaluation of the material within the lesson time. For those who do not wish to take this approach, the activity suggestions should still be flexible enough to be adapted. Judaism Theme 1: Religious figures and sacred texts (part 2) Lesson Specific content Concepts Suggested resources Possible learning activities Homework activity Flip- The Talmud, Mishnah Talmud Mishnah WJEC/Eduqas Religious Students to research Talmud, Mishnah Using scholarly views, learning and Gemara. Gemara Studies for A Level Year 1 & and Gemara and write a paragraph for explain why the activity AS – Judaism each one which gives a clear, concise Babylonian Talmud has – Helen Gwynne-Kinsey. definition of what each is. greater authority within Judaism. www.myjewishlearning.com 1 The differences between Jerusalem and Tutor’s notes. Tutor to present and explain the Jerusalem and Babylonian information regarding the two versions Babylonian Talmuds. Talmuds of the Talmud. www.myjewishlearning.com www.jewishvirtuallibrary.org www.reformjudaism.org.uk Students to complete a comprehension exercise relating to the background and characteristics of each one. Comprehension activity. Students to create a mind map or comparison table which highlights the main differences between the two versions of the Talmud. 2 2 The nature of the Mishnah: Mishnah Examples of different types of Introduction – use examples of Create a mnemonic using content, style and importance for literature. different types of literature to show the word Mishnah which study in Judaism. that books/leaflets serve particular can be used to assist in Tutor’s notes. purposes. E.g. a dictionary aids remembering the key understanding of words and their points. WJEC/Eduqas uses; an instruction manual helps Religious Studies for A Level Year us to understand how to use a 1 & AS – Judaism piece of machinery or how to tackle – Helen Gwynne-Kinsey. a specific task in the best way. www.myjewishlearning.com Link this idea to the role of the www.jewishvirtuallibrary.org Mishnah and the way in which it www.britannica.com aids Jewish understanding of the Talmud. True or false cards Present students with information on the content, style and importance of the Mishnah for Judaism. In groups, they are to create a true or false activity which can then be used as a whole-class quiz in which true or false cards are held up to indicate response. 3 The nature of the Gemara: Gemara Tutor’s notes. Students to research the following Create a mnemonic content, style and importance for with reference to the Gemara: using the word Gemara study in Judaism. which can be used to WJEC/Eduqas assist in remembering Religious Studies Language the key points. for A Level Year 2 Organisation & A2 – Judaism Relationship to the Mishnah Helen Gwynne-Kinsey. www.myjewishlearning.com www.jewishvirtuallibrary.org www.britannica.com 3 4 The importance of the Talmud Talmud Tutor’s notes. Introduction – highlight and explain Revise specialist within Judaism. the importance of the Talmud language and within Judaism. vocabulary for formal WJEC/Eduqas assessment in following Religious Studies lesson. for A Level Year 2 Students to work in pairs and come & A2 – Judaism up with five statements in response – Helen Gwynne-Kinsey. to the following: www.myjewishlearning.com The Talmud is important within www.jewishvirtuallibrary.org Judaism because … www.britannica.com Students are then to identify five Ask the rabbi – www.chabad.com areas of modern life that would not www.aish.com have been relevant during the time of the giving of the Torah to Moses. When five areas have been List of specialist language and identified, the students to research vocabulary with definitions for online to find out how Jews today homework task. have come to an understanding of each issue. Revise specialist language and vocabulary for formal assessment in following lesson. 5 Developing skills – AO1. activity to test knowledge and understanding of specialist language and vocabulary. 4 Judaism Theme 1: Religious figures and sacred texts (part 2) Lesson Specific content Concepts Suggested resources Possible learning activities Homework activity Flip- The meaning and Midrash www.myjewishlearning.com Read through relevant articles, and write up learning purpose of www.torah.org your findings on the meaning and purpose activity midrash. www.britannica.com of midrash. Highlight any vocabulary that you don’t understand, and research the meaning of each new term. 1 Midrashic method: Peshat Remez Essential Judaism – George Robinson. After explanation of the four principal peshat; remez; Derash Sod WJEC/Eduqas Religious Studies for A midrashic methods, provide students with derash; sod. PaRDeS Level Year 2 & A2 – Judaism examples of each type. – Helen Gwynne-Kinsey. www.myjewishlearning.com Working in pairs, students to sort the www.torah.org examples by deciding whether they are www.britannica.com indicative of peshat, remez, derash or sod. Sorting activity – examples of the four Further examples can be added through principal midrashic methods. online research. 5 2 Developing skills – Midrash Essential Judaism – George Robinson. Provide each student with a list comprising Write a model answer for the AO1 WJEC/Eduqas Religious Studies for A key terms, examples from sacred texts and AO1 examination question Level Year 2 & A2 - Judaism names of Jewish scholars. E.g.: set. – Helen Gwynne-Kinsey. www.myjewishlearning.com www.torah.org Derash; Deuteronomy; Eisenberg; Exodus; www.britannica.com Gematria; Maimonides; Neusner; Numbers; Peshat; Remez; Rabbi Akiva; Rabbi Levi; An AO1 examination question on Sod; Song of Songs; Talmud; Torah. midrashic method. Students to compile a response to a question on midrashic method using the words and names from the list as prompts. Each entry on the list must be included and expanded upon (they can be used in any order). The aim of the task is to practise being able to incorporate references and quotations into an answer in a relevant and accurate way. Responses can be shared and discussed to compile a definitive answer which can act as a model answer. 6 3 The Halakhah and the Halakhah Examples of rabbinic interpretation relating to Pair work – Using the method of Midrash 613 mitzvot; Halakhah Pittsburgh the development of the kosher food laws and Halakhah, explain how laws regarding kosher as the revealed will of Platform use of the mezuzah. food laws and the prescription to hang a God – Orthodox and mezuzah on the door post, for example, came Reform views. to be part of Jewish practice. Relevant scriptural quotations. Group work – provide each group with a set Relevant section of the Pittsburgh Platform. of statements which represent Orthodox and Reform views on Halakhah as the revealed will of God, as well as a copy of the relevant Essential Judaism – George Robinson. section of the Pittsburgh Platform. Students to consider each statement carefully, and decide www.myjewishlearning.com which branch of Judaism each represents. www.reformjudaism.org.uk www.chabad.org www.jewishvirtuallibrary.org www.britannica.com A set of statements which represent a variety of Orthodox and Reform views on Halakhah as the revealed will of God. 4 The purpose and role Aggadah Essential Judaism – George Robinson. As an introduction, direct students to create a of Aggadah in midrash. WJEC/Eduqas Religious Studies for A Level short story which could be used to illustrate Year 2 & A2 – Judaism – Helen Gwynne- an important moral or ethical point. Kinsey. Students to relate their stories in turn, and the www.myjewishlearning.com meaning considered by the rest of the group. www.reformjudaism.org.uk www.chabad.org www.jewishvirtuallibrary.org Provide examples of midrash Aggadah and www.britannica.com show how this method is suitable for sermons. Examples which can be used to illustrate how midrash Aggadah works. 7 5 Developing skills – An AO2 examination question from this Pair work – students to consider the bank of Write a full answer to the AO2. section of the specification. quotations and choose those which they feel AO2 question set. would be relevant to use in an answer to the A bank of scriptural and scholarly quotations AO2 question they have been set. which may or may not be relevant to this section of the specification. Then, for each of the statements chosen, they are to construct an argument which could be used as part of their answer. 8 Judaism Theme 1: Theme 1: Religious figures and sacred texts (part 2) Lesson Specific content Concepts Suggested resources Possible learning activities Homework activity Flip- Rashi and Maimonides. WJEC/Eduqas Compile short biographies of Rashi learning Religious Studies for A Level and Maimonides. activity Year 2 & A2 – Judaism – Helen Gwynne-Kinsey. http://www.bible- researcher.com/rashi.html http://www.iep.utm.edu /maimonid/ 1 Rashi’s importance in the Midrash Peshat Rashi on Exodus 23:19: Students to study and discuss two Note evidence and history of Talmudic study.
Recommended publications
  • Exploring Different Interpretations of Zionism Within American Reform Judaism: Report on Historical Documents and Current Situation
    JISMOR 15 Exploring Different Interpretations of Zionism within American Reform Judaism: Report on Historical Documents and Current Situation Anri Ishiguro Abstract: This note is a report on part of my current research project exploring in what context a pro-Zionist slant within American Reform Judaism has emerged and how the term “Zionism” has been interpreted. I conducted research at the American Jewish Archives (AJA), located at Hebrew Union College, the Reform Seminary in Cincinnati, Ohio, from February to March 2019. This report describes part of my research results. During my stay in the United States, I also had the opportunity to participate in the 2nd KAKEHASHI Project “Visiting Program to Los Angeles and San Francisco by Japanese Researchers of Jewish Studies,” an exchange program launched by the Japanese Ministry of Foreign Affairs. As part of the project, I was able to visit Temple Israel of Hollywood, a Reform synagogue where I met Rabbi John L. Rosove (1949-), the most recent National Chairman of the Association of Reform Zionists of America (ARZA). In this report, also serving as a kind of record of my stay in US, I would like to present one aspect of Zionist views that positively interpret Zionism within American Reform Judaism, showing the historical transition of interpretations and the current viewpoint of on Zionism by introducing historical material stored in the AJA and Rabbi Rosove’s view. Keywords: American Reform Judaism, Zionism, American Jewish Archives (AJA), Stephen S. Wise, Rabbi John L. Rosove 63 JISMOR 15 1. Introduction At present, I am interested in learning how rabbis who identify themselves as “Zionists” have developed a pro-Zionist slant within American Reform Judaism.
    [Show full text]
  • WJEC Unit 3: a Study of Religion - Option C: a Study of Judaism
    WJEC Unit 3: A Study of Religion - Option C: A Study of Judaism Specification Theme 1: Religious figures and sacred texts (part 2). A) The structure and development of the Talmud and its importance within Judaism. The differences between the Jerusalem and Babylonian Talmuds. The nature of the Mishnah: content, style and importance for study in Judaism. The nature of the Gemara: content, style and importance for study in Judaism. Guidance for Teaching: This section considers the early development of Talmud, by considering both the Jerusalem and Babylonian Talmuds and their differences. Candidates will need an understanding of what the Talmud contains in terms of Mishnah and Gemara and a brief understanding of their defining content. A list of vast content is not required, rather a focus on the character of the content, or, style of writing. Finally, an overview of the relative style and importance each has within Judaism should be understood. Useful resources Books: Cohn-Sherbok, Dan (2003) - Judaism: History, Belief and Practice, Routledge, ISBN:0415236614 De Lange, Nicholas (2009) - An Introduction to Judaism (Introduction to Religion), Cambridge University Press, ISBN:0521735041 Dosick, Wayne (1998) - Living Judaism: The Complete Guide to Jewish Belief, Tradition and Practice, HarperOne, ISBN:0060621796 Robinson, George (2001) - Essential Judaism: A Complete Guide to Beliefs, Customs & Rituals, Atria Books, ISBN:0671034812 Satlow, (2006) Michael L. - Creating Judaism: History, Tradition, Practice, Columbia University Press, ISBN:0231134894 Digital: • https://www.myjewishlearning.com/article/tale-of-two-talmuds/ • http://www.jewishvirtuallibrary.org/the-oral-law-talmud-and-mishna • http://www.jewishvirtuallibrary.org/mishnah 1 WJEC Unit 3: A Study of Religion - Option C: A Study of Judaism Specification Theme 1: Religious figures and sacred texts (part 2).
    [Show full text]
  • American Jewish History and Culture
    Fall 2017 American Jewish History Exile or Promised Land? Difference or Synthesis? (DRAFT, subject to change) History 512:231:01/Jewish Studies 563:231:01 Professor Nancy Sinkoff Miller Hall, Room 115 Office Hours, Tuesdays, 4:30-5:30 T/TR, 5th period (2:50-4:10 p.m.) 14 College Avenue, room 103 [email protected] This course will examine the history of American Jews through the lenses of the questions: is America the land of exile or the land of promise? How have American Jews synthesized their Jewishness (inclusive of religion) with American values and how have they distinguished their Jewishness from American values? Where have the points of conflict between these two sets of values resided? How have American Jews created Jewish communal forms in the United States and how has American individualism militated against those forms’ cohesion and longevity? What American Jewish thinkers have addressed these issues? How have Jews interpreted their Jewish and American identities culturally? Topics to be covered include: migration, communal and religious innovation, acculturation, ethnicity, and politics. The course will also explore the ways in which Jews have been represented by popular American cultural forms, including fiction and films. Students are required to read the materials in advance of our sessions. We will pay careful attention to the primary sources—all of which are available on Sakai—in class. Hasia Diner, The History of the Jews in the United States, 1954-2004, is the “textbook” for the course. Additional readings, in the form of articles and book chapters, have been uploaded on Sakai.
    [Show full text]
  • A Statement of Principles for Reform Judaism (1999)1 “Pittsburgh II
    A Statement of Principles for Reform Judaism (1999 )1 “Pittsburgh II” Preamble: On three occasions during the last century and a half, the Reform rabbinate has adopted comprehensive statements to help guide the thought and practice of our movement. In 1885, fifteen rabbis issued the Pittsburgh Platform, a set of guidelines that defined Reform Judaism for the next fifty years. A revised statement of principles, the Columbus Platform, was adopted by the Central Conference of American Rabbis in 1937. A third set of rabbinic guidelines, the Centenary Perspective, appeared in 1976 on the occasion of the centenary of the Union of American Hebrew Congregations and the Hebrew Union College- Jewish Institute of Religion. Today, when so many individuals are striving for religious meaning, moral purpose and a sense of community, we believe it is our obligation as rabbis once again to state a set of principles that define Reform Judaism in our own time. Throughout our history, we Jews have remained firmly rooted in Jewish tradition, even as we have learned much from our encounters with other cultures. The great contribution of Reform Judaism is that it has enabled the Jewish people to introduce innovation while preserving tradition, to embrace diversity while asserting commonality, to affirm beliefs without rejecting those who doubt, and to bring faith to sacred texts without sacrificing critical scholarship. This “Statement of Principles” affirms the central tenets of Judaism - God, Torah, and Israel - even as it acknowledges the diversity of Reform Jewish beliefs and practices. It also invites all Reform Jews to engage in a dialogue with the sources of our tradition, responding out of our knowledge, our experience, and our faith.
    [Show full text]
  • Israel in Tacoma Tamara Lafountain
    University of Washington Tacoma UW Tacoma Digital Commons Global Honors Theses Global Honors Program Spring 2011 Israel in Tacoma Tamara LaFountain Follow this and additional works at: https://digitalcommons.tacoma.uw.edu/gh_theses Part of the History of Religions of Western Origin Commons, and the Jewish Studies Commons Recommended Citation LaFountain, Tamara, "Israel in Tacoma" (2011). Global Honors Theses. 8. https://digitalcommons.tacoma.uw.edu/gh_theses/8 This Undergraduate Thesis is brought to you for free and open access by the Global Honors Program at UW Tacoma Digital Commons. It has been accepted for inclusion in Global Honors Theses by an authorized administrator of UW Tacoma Digital Commons. ISRAEL in TACOMA Tamara LaPountain American Studies May, 2011 Faculty Adviser: Dr. Amos Nascimento Essay completed in partial fulfillment of the requirements for graduation with Global Honors, University of Washington, Tacoma Approved: Adviser Dat~1 Director, Global Honors Date Personal Narrative During the summer of201O, I traveled to Israel as a student with the University of Washington's Israel Discovery Seminar. The three-week program introduced me, in a crash course, to the Jewish Nation. During the three-week seminar, my group visited almost 200 sites in Israel. Everywhere we went, the watch word was Zionism. It was Zionism that ultimately birthed the State, by way of the tragic labors ofthe Holocaust. The philosophical theme ofZionism is woven into the historic tapestry that constitutes Jewish history like a golden thread ofexpectation. Israel embodies Hatikva, the hope, for a Jewish future free from persecution and bright with autonomy. Zionist philosophy clearly boomed in Europe with the writings and work of Hungarian-born intellectual Theodor Herzl.
    [Show full text]
  • Revelation Rabbi Darren Kleinberg 1
    The Movements – Revelation Rabbi Darren Kleinberg 1. Orthodox Judaism Maimonides (1135‐1204). The Thirteen Principles of Faith. 8. I believe with complete faith that the entire Torah that we now find in our hands is the same one that was given to Moses, out teacher, peace be upon him. Excerpt taken from: The Artscroll Siddur Maimonides. Commentary to the Mishnah. The eighth fundamental principle is that the Torah came from God. We are to believe that the whole Torah was given us through Moses our Teacher entirely from God. When we call the Torah “God’s Word” we speak metaphorically. We do not know exactly how it reached us, but only that it came through Moses who acted like a secretary taking dictation. He wrote down the events of the time and the commandments, for which reason he is called “Lawgiver.” There is no distinction between a verse of scripture like “The sons of Ham were Cush and Mizraim” (Gen. 10:6), or “His wife’s name was Mehetabel and his concubine was Timna” (Gen. 36:39, 12), and one like “I am the Lord your God” (Ex. 20:2), or “Hear, O Israel” (Deut. 6:4). All came from God, and all are the Torah of God, perfect, pure, holy and true. Anyone who says Moses wrote some passages on his own is regarded by our sages as an atheist or the worst kind of heretic, because he tries to distinguish essence from accident in Torah. Such a heretic claims that some historical passages or stories are trivial inventions of Moses and not Divine Revelation.
    [Show full text]
  • Download Date 27/09/2021 07:10:13
    Isaac Mayer Wise: Reformer of American Judaism Item Type Electronic Thesis; text Authors Tester, Amanda Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 27/09/2021 07:10:13 Item License http://rightsstatements.org/vocab/InC/1.0/ Link to Item http://hdl.handle.net/10150/144992 Tester 1 Introduction From the time that Jews first settled in North America, American Judaism developed on a different course than that of European Judaism. Jews in the United States were accepted and acculturated into mainstream society to a higher degree than their European counterparts. They lived in integrated communities, did business with Christians and Jews alike, and often sent their children to secular schools. After the United States became independent and broke some of its close European ties, many American Jews began to follow Jewish rituals less closely and attend synagogue less often than their European forbears, both because of an economic need to keep business on the Christian calendar and because of a lack of Jewish leadership in the United States that would effectively forbid such practices.1 Religious bonds and communities were not as tight knit as had been the case in Europe; American Judaism had no universally accepted religious authority and
    [Show full text]
  • The Theology of Redemption in Contemporary American Reform Liturgy
    The Theology of Redemption in Contemporary American Reform Liturgy Master’s Thesis Presented to The Faculty of the Graduate School of Arts and Sciences Brandeis University Department of Near Eastern and Judaic Studies David Ellenson, Ph.D., Advisor In Partial Fulfillment of the Requirements for the Degree Master of Arts in Near Eastern and Judaic Studies by Neal Gold May 2018 Copyright by Neal Gold © 2018 Acknowledgments As I submit this thesis, I realize how grateful I am to all the individuals who have shaped my thinking and my perspectives. Dr. David Ellenson has been much more than a thesis advisor; indeed, it was Dr. Ellenson’s sage counsel and encouragement that brought me to Brandeis in the first place. I am profoundly grateful for the ‘eitzah tovah that he has provided for me, and I am humbled and grateful that my time at Brandeis coincided with his serving as Director of the Schusterman Center for Israel Studies. Likewise, Dr. Yehudah Mirsky, who served as second reader, has been much more than that; his lessons have provided the sort of intellectual exploration I was looking for in my return to graduate school. I am grateful to call him my teacher. The NEJS Department at Brandeis is an exhilarating place, filled with extraordinary scholars, and I feel a special bond and debt of gratitude to every one of my teachers here. My family always has been a source of love, support, and enthusiastic affection during these strange years when Dad decided to go back to school. Avi and Jeremy have taken all this in stride, and I pray that, through my example, they will incorporate the serious intellectual study of Judaism throughout their own lives, wherever their paths may take them.
    [Show full text]
  • Advocacy- a Jewish Perspective 60 Minutes Preparation for L’Taken Social Justice Seminars
    Text Study & Program: Advocacy- A Jewish Perspective 60 Minutes Preparation for L’Taken Social Justice Seminars Goals Participants will explore the attributes and actions of advocates in Jewish and secular topics Participants will understand why advocacy is important and effective in creating social change Participants will be able to situate themselves in a Jewish tradition of advocacy, connecting their experience at their synagogue (and on L’Taken) in the broader history of RAC and Reform Judaism 0:00-0:10 Set Induction: What does it mean to be an advocate? 0:10-0:40 Studying Three Biblical Advocates: Moses, Esther, & Abraham 0:40-0:50 Exploring Advocacy’s Role in the Reform Jewish Tradition 0:50-1:00 Advocacy and the Creation of the Religious Action Center 0:00-0:10 Set Induction: What does it mean to be an advocate? Ask students to list the first words that come to mind when they hear the word advocate (noun). Looking at the words on the list, as a group, come up with a definition of an advocate. (Answer the question: What does it mean to be an advocate?) Possible Definitions: o “A Person who speaks or writes in support of a defense of a person, cause, etc. (usually followed by of): an advocate of peace.” (Define.com) o “A person who pleads for or in behalf of another; intercessors.” (Define.com) o “One that supports or promotes the interest of another.” (Merriam-Webester) Discuss: When have you been an advocate? What did you advocate for? Can you share examples of advocates in your own life or throughout history? What common traits make these individuals successful or unsuccessful in their advocacy? 0:10-0:40 Studying Three Biblical Advocates: Abraham, Moses, & Esther For this segment, students should divide into smaller groups.
    [Show full text]
  • Zionism and Tikkun Olam: Risking Idolatry Shabbat Ki Tavo 5777 September 8, 2017 Rabbi Barry H. Block This Week's Torah Portio
    Zionism and Tikkun Olam: Risking Idolatry Shabbat Ki Tavo 5777 September 8, 2017 Rabbi Barry H. Block This week’s Torah portion is replete with blessings and curses, the latter vastly outnumbering the former. Sixteen verses this week begin, “Cursed be the one who . .”i A scant four open with the phrase “Blessed be.”ii The very first of the execrations clarifies the cause of them all: “Cursed be anyone who makes a sculptured or molten image abhorred by the Eternal . and sets it up in secret. – And all the people shall respond, Amen.”iii Idolatry is the scourge of Ancient Israel, repeatedly distancing our ancestors from God. To us, that focus on idolatry seems outdated. These days, people don’t abandon Judaism by bowing before statues. Properly defined, though, idolatry continues to imperil Judaism and the Jewish people. We commit idolatry when we place anything above God and Torah. We are all well practiced in decrying the false gods of materialism and power, popularity and influence. Tonight, though, I would suggest that even the noblest pursuits may be idolatrous, if we put them above all that is holy and divine. Even Zionism, the pursuit of a land of our own, can be idolatrous. Even Tikkun Olam, the imperative to be God’s partners in repairing the world, can become a false god. Donniel Hartman, an American-born Israeli Orthodox rabbi and head of Jerusalem’s Shalom Hartman Institute, spoke on the 50th Anniversary of the Six- Day War this summer. He argued that 1967 established a new trinity in Jewish life: Power, Land, and God.
    [Show full text]
  • 1 History of the Association of Reform Zionists of America a Rabbinical
    History of the Association of Reform Zionists of America A Rabbinical Thesis by Rabbi Michael Satz The American Reform Movement has had a mixed history when it comes to its attitudes to Zionism. The 1885 Pittsburgh Platform clearly states, “[We] therefore expect neither a return to Palestine . nor the restoration of any of the laws concerning the Jewish state.” With the influence of pro-Zionist rabbis like Abba Hillel Silver and Stephen S. Wise, by 1937 the Columbus Platform of the Central Conference of American Rabbis reads, “We affirm the obligation of all Jewry to aid in its [Palestine's] up-building as a Jewish homeland by endeavoring to make it not only a haven of refuge for the oppressed but also a center of Jewish culture and spiritual life.” In a little over fifty years the Reform Movement changed from an anti-Zionist stance to one that was supportive of both political and cultural Zionist thought, but it did not yet advocate for a Jewish state. By the 1970’s the Reform Movement had not only fully accepted the State of Israel, but was seeking to influence its nature. Israel had been in existence for two decades, and there was a sense of euphoria about its strength after the 1967 Six Day War. This is reflected in the 1976 CCAR platform: “We are bound to . the newly reborn State of Israel by innumerable religious and ethnic ties . We have both a stake and a responsibility in building the State of Israel, assuring its security and defining its Jewish character.” One year later the Union of American Hebrew Congregations decided to step into the political world of the Zionist movement by establishing the Association of Reform Zionists of America (ARZA).
    [Show full text]
  • In 1000 Words Kashrut
    Reform Judaism: In 1000 Words Kashrut Context Reform Rabbis, like all Jews, approach Jewish practice in diverse ways, with a variety of levels of observance. It is powerful when they are willing to share the thinking that underpins their decision making. Here, Rabbi Benji Stanley, Reform Judaism’s Rabbi for Young Adults presents the values that he emphasises in his observance of kashrut. Content My views on kashrut are influenced by two scholars with very similar names - Stanley Milgram and Jacob Milgrom. Stanley, a psychologist, performed an experiment in the early 1960s in which volunteers were individually told to administer, recurrently, an electric shock to a victim. This victim was, in fact, an actor, but screamed convincingly. More than 60% of the 40 volunteers continued to press the button, when told to do so, ramping up the supposed wattage to a frightening maximum. What did the experiment suggest? That people, regardless of the own moral intuition, may obey orders; that habitually doing something, pressing the button repeatedly, may make it easier to continue acting in this way; and finally, that small habitual actions may be of world-changing, or world-destroying significance. The experiment coincided with the trial of the Nazi, Eichmann, and suggested that we might take a rather sceptical view of our own ability to act on our nobler impulses- people sometimes act according to cruel authority and bad habits. Such a worrying assessment of our own human capability to act kindly contrasts with a strong impulse in early Reform Judaism, that rejected the modern relevance of our topic, the laws of kashrut which detail what is fit and unfit to eat.
    [Show full text]