SHABBAT SHALOM and GMAR CHATIMAH TOVAH
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KIVUNIM Comes to Morocco 2018 Final
KIVUNIM Comes to Morocco March 15-28, 2018 (arriving from Spain and Portugal) PT 1 Charles Landelle-“Juive de Tanger” Unlike our astronauts who travel to "outer space," going to Morocco is a journey into "inner space." For Morocco reveals under every tree and shrub a spiritual reality that is unlike anything we have experienced before, particularly as Jewish travelers. We enter an Islamic world that we have been conditioned to expect as hostile. Instead we find a warmth and welcome that both captivates and inspires. We immediately feel at home and respected as we enter a unique multi-cultural society whose own 2011 constitution states: "Its unity...is built on the convergence of its Arab-Islamic, Amazigh and Saharan-Hassani components, is nurtured and enriched by African, Andalusian, Hebraic and Mediterranean constituents." A journey with KIVUNIM through Morocco is to glimpse the possibilities of the future, of a different future. At our alumni conference in December, 2015, King Mohammed VI of Morocco honored us with the following historic and challenge-containing words: “…these (KIVUNIM) students, who are members of the American Jewish community, will be different people in their community tomorrow. Not just different, but also valuable, because they have made the effort to see the world in a different light, to better understand our intertwined and unified traditions, paving the way for a different future, for a new, shared destiny full of the promises of history, which, as they have realized in Morocco, is far from being relegated to the past.” The following words of Rabbi Abraham Joshua Heschel remind us of the purpose of our travels this year. -
Halachic and Hashkafic Issues in Contemporary Society 143 - Having a Secular Name Ou Israel Center - Fall 2019
5779 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 143 - HAVING A SECULAR NAME OU ISRAEL CENTER - FALL 2019 A] WHAT IS A ‘JEWISH NAME’? •There are different levels as to how ‘Jewish’ a name is. Consider the difference between the following: - A Hebrew name from the Tanach 1 eg Avraham, Yehonatan, Esther etc. - A Tanach name which has been shortened or adapted eg Avi, Yoni, Esti, Sari. - A Tanach name which is not normally used - eg Ogli, Mushi, Mupim, Chupim, Ard, Kislon. What about Adam? - The English translation of a Hebrew name eg Abraham, Jonathan, Deborah. - A non-biblical Hebrew name which is commonly used by observant Jews eg Zvi, Ari, Rina, Shira. - A non-Hebrew name which is only used by observant Jews eg Velvel, Mottel, Mendel, Raizel, Sprintze, Kalonimus Kalman. - A non-Jewish name which has been explicitly accepted by Jews - eg Alexander - A non-Jewish name which is commonly used by Jews and non-Jews eg Andrew, Jason, Susan, Lucy. - A non-Jewish name which has connotations relating to other religions eg Paul, Luke, Mary. - A non-Jewish name which is directly connected to another religion eg Chris, Mohammed, Jesus. B] NAMES, WORDS AND REALITY «u¯kt r e h rJt kf u u·kt r e Hv n ,u t r k o ºstvk t tcHu o hºnXv ;ugkF ,t u v s&v ,'H(kF v )nst*vi n ohek,t wv r. Hu 1. (ugcy hpk uk ,utbv una tuv :wuna tuvw aurhpu - e"sr) /u *n J t01v vH( Jp1b o4st*v yh:c ,hatrc At the very outset of creation, the animals were brought to Adam so that he could name them. -
Off the Derech: a Selected Bibliography
Off the Derech: A Selected Bibliography Books Abraham, Pearl. Giving Up America (Riverhead Books, 1998). Deena and Daniel buy a house, but soon after their relationship disintegrates and Deena questions her marriage, her job and her other relationships. Abraham, Pearl. The Romance Reader (Riverhead Books, 1995). Twelve-year-old Rachel Benjamin strains against the boundaries as the oldest daughter in a very strict Hasidic family. Alderman, Naomi. Disobedience. (Viking, 2006). Ronit Krushka never fit into her Orthodox London neighborhood or life as the daughter of its rabbinic leader. After his death, she returns to the community and re-examines her relationships, including one with another woman. Alderman presents a literary, thought-provoking journey of growth and acceptance. Auslander, Shalom. Foreskin’s Lament. (Riverhead Books, 2007). Auslander’s memoir relates the childhood experiences and interactions in the Orthodox community that led to his anger with God and to charting his own path. His caustic wit leaves the reader simultaneously hysterical and shocked. Bavati, Robyn. Dancing in the Dark. (Penguin Australia 2010; Flux (USA), 2013). Yehudit, Ditty, Cohen pursues her dreams of ballet secretly because her strictly Orthodox family would not approve of this activity. As her natural talent grows, so does her guilt at deceiving her family. Chayil, Eishes. Hush (Walker & Company; 2010). Gittel’s best friend commits suicide when they are ten-years-old, and she must come to terms with Devoiry’s death and the community’s stance on sexual abuse to move forward in her own life. Fallenberg, Evan. Light Fell (Soho Press, 2008). After a homosexual affair, Joseph leaves his wife and five sons. -
Ebook Download Tradition in a Rootless World Women Turn To
TRADITION IN A ROOTLESS WORLD WOMEN TURN TO ORTHODOX JUDAISM 1ST EDITION PDF, EPUB, EBOOK Lynn Davidman | 9780520075450 | | | | | Tradition in a Rootless World Women Turn to Orthodox Judaism 1st edition PDF Book Brandeis researchers also identified one county in the excluded stratum that is home to a Jewish educational institution. Such rituals solemnize gender-distinctive life-changing events — whether these be traumas such as mastectomy or miscarriage or celebrations such as menarche and childbirth — to which the tradition, so often concerned with the ownership and control of women's sexuality and reproductivity, has not previously attended. Many Pew Research Center staff members contributed to this effort. Philadelphia: Jewish Publications Society of America. Nonetheless, pleasure is both legitimate and desirable. DeepDyve requires Javascript to function. Includes methodological reflection, editorial commentary, and excerpts from the women's Holocaust memoir literature. Journal for the Scientific Study of Religion. Many Orthodox prayer spaces are divided by gender, with men and women sitting on either side of a barrier called a mechitza. Topics Religion and Society Religion and U. Latest Issue Past Issues. Sered, S usan Starr. DeepDyve Pro. Because each style has its own formatting nuances that evolve over time and not all information is available for every reference entry or article, Encyclopedia. Landau grew up in a household that is both shomer kashrut and shomer Shabbat: Her family maintains the dietary rules outlined in the Torah, and they are fully observant on Shabbat. Retrieved October 16, from Encyclopedia. In addition to interviewing Jews, the survey interviewed 1, people of Jewish background — U. Download as PDF Printable version. -
Midway Jewish Center Bar and Bat Mitzvah Guide Page 2
LET’S START PLANNING A—BAR/T MITZVAH BAT & BAR MITZVAH THE ULTIMATE MJC GUIDE FOR BAR/BAT MITZVAH Perry Raphael Rank Rabbi Joel Levenson Associate Rabbi Lisa Stein Director of Education Sandi Bettan Preschool Director Genea Moore Synagogue Administrator Michael Kohler President Howard Rosen Ritual Committee Chair Office Phone (516) 938-8390 Office Fax (516) 938-3906 E-Mail [email protected] Revised December, 2016 / Kislev, 5777 Midway Jewish Center Bar and Bat Mitzvah Guide Page 2 TABLE OF CONTENTS INTRODUCTION 3 WHAT IS BAR/T MITZVAH? 3 HOW MUCH OF THE SERVICE OUR CHILDREN WILL KNOW 4 WHY WE TEACH WHAT WE TEACH 4 RABBIS' ROLES 5 THE TUTORS' ROLES 5 TIMETABLE FOR THE BAR/T MITZVAH EXPERIENCE 7 HELPING OUR CHILDREN BECOME RESPONSIBLE JEWS 7 EDUCATIONAL AND RELIGIOUS REQUIREMENTS 8 THE DIRECTIONS / DECORUM CARD 9 BAR/T MITZVAH INVITATION DISPLAY POLICY 9 HONORS 10 KIDDUSH 10 SE'UDAH SHEL MITZVAH—A MEAL EMANATING FROM A MITZVAH 10 SYNAGOGUE DECORUM 10 A TZEDAKKAH OPPORTUNITY 11 SOME TERMS YOU OUGHT TO KNOW 12 AN ALIYAH: IT’S AN HONOR -- BUT WHAT DO I DO? 18 Midway Jewish Center Bar and Bat Mitzvah Guide Page 3 INTRODUCTION Is it hard to believe that your child will soon become a Bar or Bat Mitzvah? You might as well brace yourself now. That little boy or girl that just yesterday was strapped into a car seat is today getting all set for adolescence. Our children begin to go through some dramatic changes, physically and emotionally, at the age of thirteen. The rabbis were wise in choosing this age as the proper time for becoming Bar/t Mitzvah. -
Tefilla Workshops for Channichim by Saul Adler Et Al
Tefilla Workshops for Channichim Written and compiled at Yeshivat Har Etzion, Gush Etzion, Israel Contributors: Saul Adler Ramy Avigdor Jarred Bloch Alon Chasen Danny Eizenberg Chemi Falkson Gabi Gluck Sholem Hurwitz Hillel Maizels Meir Perez Doron Podlashuk Layve Rabinowitz Warren Sher Avi Ziskind Division of Informal Jewish Education, JHB, South Africa Dear Madrichim Our Sages show an ambivalent approach to taking Davening seriously. On the one is one of the things for which a עיון תפילה that ברכת התורה hand we say each morning in person gets reward in This World, but his reward in the World to Come is not a עיון תפילה which clearly makes (שבת קכז. diminished; (this is based on a Gemarah in teaches that ברכות נה. & ברכות לב. positive action. But on the other hand the Gemarah in .is one action that reminds G-d of man’s sins and leads to a sore heart עיון תפילה ?חז"ל How can we synthesise these 2 understandings of give one approach to explaining this apparent contradiction. They בעלי תוספות The explain that if one takes davening seriously and has kavanna, then he reaps the rewards in both This World and in the Next World as one builds a relationship with Hashem. On the other hand if one takes one’s davening so seriously as to believe that G-d will automatically give one everything for which one prayed, then he will leave with a sore heart, as he will not be answered. Moreover, this haughty behavior will lead G-d to look at one’s actions more seriously in the ‘hope’ that one is a true Tzadik and one truly deserves all his prayers answered and hence one’s sins will be remembered. -
How Do Parents Within the Orthodox Jewish Community Experience Accessing a Community Child and Adolescent Mental Health Service? Gemma Rowland
How do parents within the Orthodox Jewish community experience accessing a community Child and Adolescent mental health service? Gemma Rowland A thesis submitted in partial fulfilment of the requirements of the University of East London for the Doctoral Degree in Clinical Psychology May 2016 Final word count: 31000 i Abstract Previous research suggests that children of minority groups may be underserved by mainstream services (Elster, Jarosik, VanGeest & Fleming, 2003). There has been an identified need for research that focuses on barriers to accessing services faced by minority groups, such as the Orthodox Jewish community (Dogra, Singh, Svirdzenka & Vostansis, 2012). Given that parents are often the gate-keepers to care (Stiffman, Pescosolido & Cabassa, 2004), understanding their help-seeking behaviour is crucial to ensure that Orthodox children and families are given the same opportunities to access services as their majority group peers. To date there is extremely limited research on the help-seeking behaviours of Orthodox Jewish parents. The current study sought to consider the experiences of Orthodox Jewish parents who have accessed Child and Adolescent Mental Health Services (CAMHS) in order to seek help for their families. Semi-structured interviews were completed with nine Orthodox Jewish parents with regards to their experiences of accessing tier 2 CAMHS for their child. A thematic analysis was conducted. Four themes were found: ‘The Orthodox community as unique’, ‘Pathways to help’, ‘Attitudes towards mental health’ and ‘The parental journey’. Participants described a number of significant cultural barriers to seeking help. Stigma was identified as occurring in relation to mental health and also in relation to the process of help-seeking, as suggested by previous research within adult Orthodox populations (Feinberg & Feinberg, 1985). -
Minimalist Guide to Kosher Camping
The National Jewish Committee on Scouting A Minimalist Guide to Kosher Camping www.jewishscouting.org Note to the Reader: This guide is a practical how-to guide to kosher camping; it is not intended to provide you with religious advice. For religious advice, please seek out a local religious authority. The guide reflects the practical measures taken by one Cub Scout Pack to implement the advice of its Pack Chaplain when planning and carrying out its camping activities. The goal of this guide is to enable a Jewish Scouter in a Shomer Shabbat unit to carry out a successful, fun Shabbat-compliant campout. While you may accept and follow the guide “as-is,” it is also reasonable to review and adapt it with your Troop or Pack Chaplain and the local rabbinical authorities who guide your program. For example, your Rabbi may tell you that you need an Eruv and offer you a different guide or a book on how to build it. This guide has a one- paragraph explanation of how to build one type of Eruv. Many other designs exist; there is no need to follow this example. Be Prepared The secret to Shomer Shabbat camping is the same as everything else in Scouting, Be Prepared. If you can spend two hours preparing prior to the campout to save 15 minutes during the campout, do it. A little extra time planning during a Scout meeting can help save precious minutes before Shabbat when you are at your campsite. Building an Eruv If you need to construct an Eruv at your campsite, creating a pre-made “Eruv Kit” will simplify the process. -
Final Copy of Dissertation
The Talmudic Zohar: Rabbinic Interdisciplinarity in Midrash ha-Ne’lam by Joseph Dov Rosen A dissertation submitted in partial satisfaction of the requirements for the degree of Joint Doctor of Philosophy with Graduate Theological Union, Berkeley in Jewish Studies in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Daniel Boyarin, Chair Professor Deena Aranoff Professor Niklaus Largier Summer 2017 © Joseph Dov Rosen All Rights Reserved, 2017 Abstract The Talmudic Zohar: Rabbinic Interdisciplinarity in Midrash ha-Ne’lam By Joseph Dov Rosen Joint Doctor of Philosophy in Jewish Studies with the Graduate Theological Union University of California, Berkeley Professor Daniel Boyarin, Chair This study uncovers the heretofore ignored prominence of talmudic features in Midrash ha-Ne’lam on Genesis, the earliest stratum of the zoharic corpus. It demonstrates that Midrash ha-Ne’lam, more often thought of as a mystical midrash, incorporates both rhetorical components from the Babylonian Talmud and practices of cognitive creativity from the medieval discipline of talmudic study into its esoteric midrash. By mapping these intersections of Midrash, Talmud, and Esotericism, this dissertation introduces a new framework for studying rabbinic interdisciplinarity—the ways that different rabbinic disciplines impact and transform each other. The first half of this dissertation examines medieval and modern attempts to connect or disconnect the disciplines of talmudic study and Jewish esotericism. Spanning from Maimonides’ reliance on Islamic models of Aristotelian dialectic to conjoin Pardes (Jewish esotericism) and talmudic logic, to Gershom Scholem’s juvenile fascination with the Babylonian Talmud, to contemporary endeavours to remedy the disciplinary schisms generated by Scholem’s founding models of Kabbalah (as a form of Judaism that is in tension with “rabbinic Judaism”), these two chapters tell a series of overlapping histories of Jewish inter/disciplinary projects. -
Strongly Traditional Judaism: a Selective Guide to World Wide Web Resources in English Jacob Shulman Brooklyn Public Library
Judaica Librarianship Volume 10 Number 1–2 6-13 5-1-2000 Strongly Traditional Judaism: A Selective Guide to World Wide Web Resources in English Jacob Shulman Brooklyn Public Library Follow this and additional works at: http://ajlpublishing.org/jl Part of the Bilingual, Multilingual, and Multicultural Education Commons, Information Literacy Commons, Jewish Studies Commons, and the Reading and Language Commons Recommended Citation Shulman, Jacob. 2000. "Strongly Traditional Judaism: A Selective Guide to World Wide Web Resources in English." Judaica Librarianship 10: 6-13. doi:10.14263/2330-2976.1145. ALEFBIT Strongly Traditional Judaism: A Selective Guide to World Wide Web Resources in English* Jacob Shulman Brooklyn Public Library Brooklyn, NY Abstract: Annotated list of about forty The Web pages listed here were chosen face. An entry in the format mutt>jeff sig selected World Wide Web sites in Eng-_ from more than a hundred sampled. While nifies the steps through a path where click lish that are relevant to understanding some items were discovered using the Web ing "mutt" leads to a page where one the more traditionally religious Jewish guides of Romm (1997), Green (1997), and should then click "jeff". URLs (see Glos community. The sites include resource Levin (1996), the bulk of the research was sary) have been provided for most listings, indexes and information about kosher original. [Of these three guides, Romm because sometimes those "addresses" food, Jewish calendars, music, commu cites the most pages, but Green has the are more durable than the links created to nities, and Torah learning. The sites are best balance between comprehensiveness get at them (or those links' names). -
State‐Religion Struggles Over Sex Education in Israel and England
`I didn't know how to be with my husband': State-religion struggles over sex education in Israel and England Article (Published Version) Taragin-Zeller, Lea and Kasstan, Ben (2021) ‘I didn’t know how to be with my husband’: State- religion struggles over sex education in Israel and England. Anthropology & Education Quarterly, 52 (1). pp. 5-20. ISSN 0161-7761 This version is available from Sussex Research Online: http://sro.sussex.ac.uk/id/eprint/92622/ This document is made available in accordance with publisher policies and may differ from the published version or from the version of record. If you wish to cite this item you are advised to consult the publisher’s version. Please see the URL above for details on accessing the published version. Copyright and reuse: Sussex Research Online is a digital repository of the research output of the University. Copyright and all moral rights to the version of the paper presented here belong to the individual author(s) and/or other copyright owners. To the extent reasonable and practicable, the material made available in SRO has been checked for eligibility before being made available. Copies of full text items generally can be reproduced, displayed or performed and given to third parties in any format or medium for personal research or study, educational, or not-for-profit purposes without prior permission or charge, provided that the authors, title and full bibliographic details are credited, a hyperlink and/or URL is given for the original metadata page and the content is not changed in any way. -
My American Jewish Life (1965 - 2015) – 24 April 2015 – Shabbat Shalom Friends
My American Jewish Life (1965 - 2015) – 24 April 2015 – Shabbat Shalom friends. I did not grow up Jewish. My parents (Philip Royce and Harriet Howard Royce) were both from Hammond, Indiana. My dad was an Army officer among other interests, so we moved frequently and our family of five kids enjoyed seeing new places and meeting new people. After the Presidio post, we settled in San Rafael, California. My dad was a liberal Episcopalian (“low-church”) who thought of Jesus as one of the first Reform rabbis, and he taught various classes at his Church. My mom was raised Presbyterian but she became a Catholic during the time of Liberation Theology in the Church; she and I read Thomas Merton and Teilhard de Chardin together, and she was among those liberal Catholics who hoped that Pope John XXIII (“the good pope”) was going to allow women to become priests, and priests to marry. My parents were open-minded and intellectually curious and allowed us to explore our own spiritual paths. I visited various churches growing up, but none of them felt like the right place for me, so I left it up to God, the Universe, to let me know. In 1965 when I was 18 years old, I attended College of Marin north of San Francisco, and in a philosophy class there, I met Charles Benjamin Yaffee. One thing led to another, and within a few weeks, we had eloped to Reno, and a couple years later our son Asher Benjamin Royce Yaffee was born. Both sets of our parents (who were older and wiser than we were in the ways of the world) predicted correctly that the marriage would not last.