Massachusetts Synagogues and Their Records, Past and Present by Carol Clingan
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The Debate Over Mixed Seating in the American Synagogue
Jack Wertheimer (ed.) The American Synagogue: A Sanctuary Transformed. New York: Cambridge 13 University Press, 1987 The Debate over Mixed Seating in the American Synagogue JONATHAN D. SARNA "Pues have never yet found an historian," John M. Neale com plained, when he undertook to survey the subject of church seating for the Cambridge Camden Society in 1842. 1 To a large extent, the same situation prevails today in connection with "pues" in the American syn agogue. Although it is common knowledge that American synagogue seating patterns have changed greatly over time - sometimes following acrimonious, even violent disputes - the subject as a whole remains unstudied, seemingly too arcane for historians to bother with. 2 Seating patterns, however, actually reflect down-to-earth social realities, and are richly deserving of study. Behind wearisome debates over how sanctuary seats should be arranged and allocated lie fundamental disagreements over the kinds of social and religious values that the synagogue should project and the relationship between the synagogue and the larger society that surrounds it. As we shall see, where people sit reveals much about what they believe. The necessarily limited study of seating patterns that follows focuses only on the most important and controversial seating innovation in the American synagogue: mixed (family) seating. Other innovations - seats that no longer face east, 3 pulpits moved from center to front, 4 free (un assigned) seating, closed-off pew ends, and the like - require separate treatment. As we shall see, mixed seating is a ramified and multifaceted issue that clearly reflects the impact of American values on synagogue life, for it pits family unity, sexual equality, and modernity against the accepted Jewish legal (halachic) practice of sexual separatiop in prayer. -
What Is Jewish Renewal?
What is Jewish Renewal? JEWISH RENEWAL IS A TRANS- RENEWAL IS AN attitude, NOT DENOMINatiONAL APPROACH A DENOMINatiON, AND OFFERS TO REVitaliZING JUDAISM. TOOLS TO ALL BRANCHES OF JUDAISM, INCLUDING: It combines the socially progressive values of egalitarianism, the joy of Hasidism, the informed • An emphasis on accessible spiritual experience do-it-yourself spirit of the havurah movement, and • Contemplative practices (Jewish Renewal teachers Amy Grossblatt Pessah the accumulated wisdom of centuries of tradition. were the first to recover meditative practices from Amy Grossblatt Pessah has been a spiritual It creates innovative, accessible, and welcoming the dusty attic of Jewish tradition, and to return seeker her entire life. Since childhood, she has prayer experiences. them to their rightful place as central Jewish spiritual technologies) been drawn to the spiritual and has sought both It shapes halacha (Jewish law) into a living way experiential and intellectual paths to fuel this • Davvenology, the art and practice of being of walking in the world. passion. Throughout the years, Amy has studied a living laboratory for creative and renewed a variety of religions, participated in interfaith work And it seeks to deepen the ongoing, joyful, and Jewish prayer, in modalities including chant and and has been a student of Jewish mysticism. Amy fundamental connection, with a God Who connects embodied prayer received her training as a Spiritual Director in the us all, which is at the heart of Jewish practice. • Sage-ing, trainings and tools for rethinking aging Morei Derekh Program of The Yedidya Center for Renewal seeks to balance forward-thinking with as a journey of unearthing wisdom Jewish Spiritual Direction and received her Master’s backward-compatibility. -
Office of Rabbi Sacks
Dear Sir / Madam, Please find the text below of a speech Rabbi Lord Jonathan Sacks made on the subject of antisemitism. This was the keynote address of “The Future of the Jewish Communities in Europe” Conference held at The European Parliament on 27th September 2016 in Brussels. I believe you might find the speech useful as you consider your report. Kind regards, Dan Sacker (on behalf of Rabbi Lord Jonathan Sacks) Office of Rabbi Sacks Dan Sacker Postal address: The Office of Rabbi Sacks, P.O. Box 72007, London NW6 6RW www.rabbisacks.org | ********************************************************************************* The hate that begins with Jews never ends with Jews. That is what I want us to understand today. It wasn’t Jews alone who suffered under Hitler. It wasn’t Jews alone who suffered under Stalin. It isn’t Jews alone who suffer under ISIS or Al Qaeda or Islamic Jihad. We make a great mistake if we think antisemitism is a threat only to Jews. It is a threat, first and foremost, to Europe and to the freedoms it took centuries to achieve. Antisemitism is not about Jews. It is about anti-Semites. It is about people who cannot accept responsibility for their own failures and have instead to blame someone else. Historically, if you were a Christian at the time of the Crusades, or a German after the First World War, and saw that the world hadn’t turned out the way you believed it would, you blamed the Jews. That is what is happening today. And I cannot begin to say how dangerous it is. -
A Tribu1e 10 Eslller, Mv Panner in Torah
gudath Israel of America's voice in kind of informed discussion and debate the halls of courts and the corri that leads to concrete action. dors of Congress - indeed every A But the convention is also a major where it exercises its shtadlonus on yardstick by which Agudath Israel's behalf of the Kial - is heard more loudly strength as a movement is measured. and clearly when there is widespread recognition of the vast numbers of peo So make this the year you ple who support the organization and attend an Agm:fah conventicm. share its ideals. Resente today An Agudah convention provides a forum Because your presence sends a for benefiting from the insights and powerfo! - and ultimately for choice aa:ommodotions hadracha of our leaders and fosters the empowering - message. call 111-m-nao is pleased to announce the release of the newest volume of the TlHllE RJENNlERT JED>JITJION ~7~r> lEN<ClY<ClUO>lPElOl l[}\ ~ ·.:~.~HDS. 1CA\J~YA<Gr M(][1CZ\V<Q . .:. : ;······~.·····················.-~:·:····.)·\.~~····· ~s of thousands we~ed.(>lig~!~d~ith the best-selling mi:i:m niw:.r c .THE :r~~··q<:>Jy(MANDMENTS, the inaugural volume of theEntzfl(lj)('dia (Mitzvoth 25-38). Now join us aswestartfromthebeginning. The En~yclop~dia provides yau with • , • A panciramicviewofthe entire Torah .Laws, cust9ms and details about each Mitzvah The pririlafy reasons and insights for each Mitzvah. tteas.. ury.· of Mid. ra. shim and stories from Cha. zal... and m.uc.h.. n\ ''"'''''' The Encyclopedia of the Taryag Mitzvoth The Taryag Legacy Foundation is a family treasure that is guaranteed to wishes to thank enrich, inspire, and elevate every Jewish home. -
Conversion to Judaism Finnish Gerim on Giyur and Jewishness
Conversion to Judaism Finnish gerim on giyur and Jewishness Kira Zaitsev Syventävien opintojen tutkielma Afrikan ja Lähi-idän kielet Humanistinen tiedekunta Helsingin yliopisto 2019/5779 provided by Helsingin yliopiston digitaalinen arkisto View metadata, citation and similar papers at core.ac.uk CORE brought to you by Tiedekunta – Fakultet – Faculty Koulutusohjelma – Utbildningsprogram – Degree Programme Humanistinen tiedekunta Kielten maisteriohjelma Opintosuunta – Studieinriktning – Study Track Afrikan ja Lähi-idän kielet Tekijä – Författare – Author Kira Zaitsev Työn nimi – Arbetets titel – Title Conversion to Judaism. Finnish gerim on giyur and Jewishness Työn laji – Aika – Datum – Month and year Sivumäärä– Sidoantal Arbetets art – Huhtikuu 2019 – Number of pages Level 43 Pro gradu Tiivistelmä – Referat – Abstract Pro graduni käsittelee suomalaisia, jotka ovat kääntyneet juutalaisiksi ilman aikaisempaa juutalaista taustaa ja perhettä. Data perustuu haastatteluihin, joita arvioin straussilaisella grounded theory-menetelmällä. Tutkimuskysymykseni ovat, kuinka nämä käännynnäiset näkevät mitä juutalaisuus on ja kuinka he arvioivat omaa kääntymistään. Tutkimuseni mukaan kääntyjän aikaisempi uskonnollinen tausta on varsin todennäköisesti epätavallinen, eikä hänellä ole merkittäviä aikaisempia juutalaisia sosiaalisia suhteita. Internetillä on kasvava rooli kääntyjän tiedonhaussa ja verkostoissa. Juutalaisuudessa kääntynyt näkee tärkeimpänä eettisyyden sekä juutalaisen lain, halakhan. Kääntymisen nähdään vahvistavan aikaisempi maailmankuva -
A Fresh Perspective on the History of Hasidic Judaism
eSharp Issue 20: New Horizons A Fresh Perspective on the History of Hasidic Judaism Eva van Loenen (University of Southampton) Introduction In this article, I shall examine the history of Hasidic Judaism, a mystical,1 ultra-orthodox2 branch of Judaism, which values joyfully worshipping God’s presence in nature as highly as the strict observance of the laws of Torah3 and Talmud.4 In spite of being understudied, the history of Hasidic Judaism has divided historians until today. Indeed, Hasidic Jewish history is not one monolithic, clear-cut, straightforward chronicle. Rather, each scholar has created his own narrative and each one is as different as its author. While a brief introduction such as this cannot enter into all the myriad divergences and similarities between these stories, what I will attempt to do here is to incorporate and compare an array of different views in order to summarise the history of Hasidism and provide a more objective analysis, which has not yet been undertaken. Furthermore, my historical introduction in Hasidic Judaism will exemplify how mystical branches of mainstream religions might develop and shed light on an under-researched division of Judaism. The main focus of 1 Mystical movements strive for a personal experience of God or of his presence and values intuitive, spiritual insight or revelationary knowledge. The knowledge gained is generally ‘esoteric’ (‘within’ or hidden), leading to the term ‘esotericism’ as opposed to exoteric, based on the external reality which can be attested by anyone. 2 Ultra-orthodox Jews adhere most strictly to Jewish law as the holy word of God, delivered perfectly and completely to Moses on Mount Sinai. -
The Meaning of Jewish Renewal and Renaissance
PUTTING IT ALL TOGETHER INTRODUCTION BY THE EDITOR For the first three years of its existence, the UJC Jewish Renaissance and Renewal Pillar operated in alliance with JESNA, which provided the management and staffing for the Pillar’s work through its formative stages. Beryl Geber, the first Chair of the Jewish Renaissance and Renewal Pillar, offers the following conceptual overview and analysis. Her article touches upon many of the major themes that emerge from the articles in this issue, and draws together various strands of thought into a compelling vision for a renewed and revitalized Jewish community. The Meaning of Jewish Renewal and Renaissance BERYL A. GEBER, PH.D. here is something about the “re” in the terms life as equals, as full citizens with opportunities to find our “renewal” and “renaissance” that often causes own identities and meaning in every sphere. Personal concern. It implies that there has been something experiences of exclusion from neighborhoods, clubs, T schools and in the choice of friends and marriage partners good and valuable to which we want to return, a prior state that shone brightly and entices us back, that makes our are few. Economically, we are well represented in business, here and now dull and lifeless by contrast. The Italian in the professions, and in corporate life. We have Jews in Renaissance rediscovered classical beauty, re-ignited scien- the highest offices of the land — the courts, Congress, and tific activity, and encouraged creativity. And yet, even this the Cabinet. Being Jewish is not a label foisted on us by a seminal example of a renewal did not transform the world hostile outside world. -
Conflict and Cooperation Between Eighteenth-Century Savannah Jews Mark I
Western Washington University Western CEDAR Western Libraries Faculty and Staff ubP lications Western Libraries and the Learning Commons 1-1-2006 A 'Haven of Benignity': Conflict and Cooperation Between Eighteenth-Century Savannah Jews Mark I. Greenberg University of South Florida, [email protected] Follow this and additional works at: https://cedar.wwu.edu/library_facpubs Part of the Ethnic Studies Commons, and the United States History Commons Recommended Citation Greenberg, Mark I., "A 'Haven of Benignity': Conflict and Cooperation Between Eighteenth-Century Savannah Jews" (2006). Western Libraries Faculty and Staff Publications. 41. https://cedar.wwu.edu/library_facpubs/41 This Article is brought to you for free and open access by the Western Libraries and the Learning Commons at Western CEDAR. It has been accepted for inclusion in Western Libraries Faculty and Staff ubP lications by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. A “Haven of Benignity”: Conflict and Cooperation Between Eighteenth-Century Savannah Jews By Mark I. Greenberg On July 11, 1733, forty-one Jews aboard the schooner William and Sarah landed in the fledgling Georgia colony.1 Their harrowing five-month journey had included damage to their boat in the Thames River and a near shipwreck off the North Carolina coast. The weary travelers joined 275 Christian inhabitants already settled on the bluffs above the Savannah River. Only five months earlier James Oglethorpe had landed with a charter from King -
Ou Israel Center - Summer 2019
5779 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 132 - HALACHA AND KABBALA - PART 2 OU ISRAEL CENTER - SUMMER 2019 • In Part 1 we saw how the early Acharonim began to assimilate the Zohar into the halachic process. The positions included: • R’ Elyahu Mizrachi (15C Turkey) - kabbalistic concepts are highly esoteric and, although special individuals are free to adopt them, ordinary people are not required to follow them. • Radvaz (16C Egypt) - kabbalistic practices are acceptable as chumrot, but not where they contradict the Talmud. • Beit Yosef (16C Eretz Yisrael) - incorporates selected halachot of the Zohar into the mainstream halacha. Where the Zohar conflicts with Talmud, the Talmud prevails. However, where the Zohar conflicts with the post-talmudic poskim, the Zohar prevails. • The Rema (16C Poland) - disagrees with the Beit Yosef on the latter point. According to the Rema, the Zohar cannot even override the post-talmudic poskim. • The Maharshal (16C Poland) - is concerned in many cases about the problems of integrating kabbala into halacha. • The Maseit Binyamin (17C Poland) - considers that the Zohar outweighs all the post-Talmudic poskim put together! • R. Ya’akov Emden (18C Germany) - whilst skeptical about the origins of every word of the Zohar, maintains that, although in any dispute between the Zohar and the Bavli we follow the Bavli, where the Bavli is unclear and subject to many interpretations and the Zohar can clarify the position, we are to look to the Zohar. The Zohar should not be rejected in halacha, provided it does not directly contradict the Bavli and we should try wherever possible to reconcile the Zohar and the Bavli. -
Chabad Chodesh Marcheshvan 5771
בס“ד MarCheshvan 5771/2010 SPECIAL DAYS IN MARCHESHVAN Volume 21, Issue 8 In MarCheshvan, the first Beis HaMikdash was completed, but was not dedicated until Tishrei of the following year. MarCheshvan was ashamed, and so HaShem promised that the dedication of the Third Beis HaMikdash would be during MarCheshvan. (Yalkut Shimoni, Melachim I, 184) Zechariah HaNavi prophesied about the rebuilding of the Second Beis HaMikdash. Tishrei 30/October 8/Friday First Day Rosh Chodesh MarCheshvan MarCheshvan 1/October 9/Shabbos Day 2 Rosh Chodesh MarCheshvan father-in-law of the previous Lubavitcher Shlomoh HaMelech finished building the Rebbe, 5698[1937]. Beis HaMikdash, 2936 [Melachim I, 6:35] Cheshvan 3/October 11/Monday Cheshvan 2/October 10/Sunday Yartzeit of R. Yisroel of Rizhyn, 5611[1850]. The Rebbe RaShaB sent a Mashpiah and "...The day of the passing of the Rizhyner, seven Talmidim to start Yeshivah Toras Cheshvan 3, 5611, was very rainy. At three in Emes, in Chevron, 5672 [1911]. the afternoon in Lubavitchn, the Tzemach Tzedek called his servant to tear Kryiah for Yartzeit of R. Yosef Engel, Talmudist, 5679 him and told him to bring him his Tefilin. At [1918]. that time news by telegraph didn't exist. The Rebbitzen asked him what happened; he said Yartzeit of R. Avrohom, son of R. Yisroel the Rizhyner had passed away, and he Noach, grandson of the Tzemach Tzedek, LUCKY BRIDES - TZCHOK CHABAD OF HANCOCKI NPARK HONOR OF THE BIRTHDAY OF THE REBBE RASHAB The fifth Lubavitcher Rebbe, Rabbi Sholom ular afternoon he remained in that position for DovBer, used to make frequent trips abroad a much longer time than usual. -
Yuhara When There Is a Halachic Imperative 1. If One Is Doing A
Yuhara when there is a Halachic Imperative 1. If one is doing a certain practice because one got a certain pesak from one’s rav or because it is to fulfill the basic halacha, it isn’t considered yuhara even if it isn’t the minhag. 1 Nonetheless one can only do so with the intent for the mitzvah and not to be arrogant.2 For example, according to Rav Schachter, it isn’t yuhara to wear techelet in a place that the minhag is not to because the primary halacha requires it. 3 2. If it is accepted in your place that some people do this midat chasidut, then it isn’t considered yuhara. 4 3. If someone is known for his chasidut, then it isn’t yuhara to do so for the sake of heaven. 5 1. The Mordechai (Brachot n. 1) writes that since points out that today there's no yuhara to do this Rabbenu Tam held that if one said Shema after since some people have the minhag to do it. Plag Hamincha one fulfilled his obligation if one Chida (Chaim Shaal 1) and Shulchan Aruch does repeat it later it appears as yuhara. Bet Hamidot v. 1 p. 128 agree. However, Shvut Yakov Yosef 235:1 argues that it isn’t yuhara to repeat 2:44 argues that there is yuhara to wear Rabbenu Shema since according to many rishonim one Tam tefillin even if some people do it unless most didn't fulfill one's mitzvah. This is also his opinion do it. -
Rabbi Abrahams Receives Kos Shel Brocha From
RABBI ABRAHAMS RECEIVES KOS SHEL BROCHA FROM THE REBBE, LEVI FREIDIN VIA JEM 270100 MOTZEI SIMCHAS TORAH 5746*. TAMMUZ 5779 *z 40 A CHASSIDISHER DERHER 5746-1985 לחיזוק ההתקשרות לכ״ק אדמו״ר זי״ע נדפס ע״י החבר הצעיר בשליחות המל״ח קיץ ה'תשי״ט “ Wherever You Will Be... The Rebbe Will Be With You” Exclusive interview with Rabbi Yosef Abrahams Mashpia, Yeshivah Gedola Lubavitch of Greater Miami Rabbi Yosef Yeshaya Abrahams is the senior mashpia of Yeshivas Lubavitch of Miami. He merited to spend his years as a bochur in the Rebbe’s presence, during the years of kabbalas hanesius and after. We thank him for sharing his story. We also thank Rabbi Bentche Korf, mashgiach in the yeshiva, for conducting the interview on our behalf. TAMMUZ 5779 A CHASSIDISHER DERHER 41 My First Connections When I was eleven-years-old, my to the Frierdiker Rebbe for Rosh I was born in Philadelphia in 5697* family moved to Chicago, and we were Hashanah 5710*. members of the Chabad Bnei Reuven .(תרצ“ז) Shul, which still exists today. Only Seeing The My family wasn’t associated with Frierdiker Rebbe Lubavitch. The first time I encountered one month after our arrival, my father I began learning in Tomchei Chabad was as a seven-year-old tragically passed away, and towards Temimim, and naturally I participated student in Yeshivas Achei Temimim. the end of the year, my mother in many of the events in 770. The school was run by a Chossid from returned to Philadelphia. In those days, the Frierdiker Rebbe Nevel named Rabbi Schneiderman, I was already twelve-years-old, made minimal public appearances.