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Why Jews Quote
Oral Tradition, 29/1 (2014):5-46 Why Jews Quote Michael Marmur Everyone Quotes1 Interest in the phenomenon of quotation as a feature of culture has never been greater. Recent works by Regier (2010), Morson (2011) and Finnegan (2011) offer many important insights into a practice notable both for its ubiquity and yet for its specificity. In this essay I want to consider one of the oldest and most diverse of world cultures from the perspective of quotation. While debates abound as to whether the “cultures of the Jews”2 can be regarded integrally, this essay will suggest that the act of quotation both in literary and oral settings is a constant in Jewish cultural creativity throughout the ages. By attempting to delineate some of the key functions of quotation in these various Jewish contexts, some contribution to the understanding of what is arguably a “universal human propensity” (Finnegan 2011:11) may be made. “All minds quote. Old and new make the warp and woof of every moment. There is not a thread that is not a twist of these two strands. By necessity, by proclivity, and by delight, we all quote.”3 Emerson’s reference to warp and woof is no accident. The creative act comprises a threading of that which is unique to the particular moment with strands taken from tradition.4 In 1 The comments of Sarah Bernstein, David Ellenson, Warren Zev Harvey, Jason Kalman, David Levine, Dow Marmur, Dalia Marx, Michal Muszkat-Barkan, and Richard Sarason on earlier versions of this article have been of enormous help. -
Redefining a Minyan for the Sake of Service to God
It Is Time to Act for the Lord: Redefining a Minyan for the Sake of Service to God Dear CSZ Family, As of Shabbat on Friday night, May 8, 2020 corresponding to 15 Iyar 5780, Congregation Shaarey Zedek will affirm a minimum of ten Jewish adults who can be seen and heard, either virtually or in-person, as a minyan -- the gathering that constitutes a quorum for public prayer. This decision comes in response to the global pandemic affecting every aspect of our society, and it supersedes previous teshuvot that I have issued regarding our community prayer services. While an in-person communal gathering of prayer is superior to a virtual one, this teshuvah is written with the goal of allowing members of Congregation Shaarey Zedek to more fully feel God’s presence as well as the fellowship of community and, perhaps more importantly, to further strive to serve God with joy and with a sacred sense of purpose (i.e., commandedness). Additionally, this teshuvah is in keeping with Congregation Shaarey Zedek’s efforts toward inclusion by ensuring that those who are unable to attend the synagogue because of health complications or health vulnerabilities are equal to those who are able to attend the synagogue in-person. What Is Conservative Judaism? “It is Conservative Judaism that most directly confronts the challenge to integrate tradition with modernity,” wrote Robert Gordis in the Conservative movement’s statement of principles, Emet Ve-emunah. “By retaining most of the tradition while yet being hospitable to the valuable aspects -
Israel, Palestine, and the Olso Accords
Fordham International Law Journal Volume 23, Issue 1 1999 Article 4 Israel, Palestine, and the Olso Accords JillAllison Weiner∗ ∗ Copyright c 1999 by the authors. Fordham International Law Journal is produced by The Berke- ley Electronic Press (bepress). http://ir.lawnet.fordham.edu/ilj Israel, Palestine, and the Olso Accords JillAllison Weiner Abstract This Comment addresses the Middle East peace process, focusing upon the relationship be- tween Israel and Palestine. Part I discusses the background of the land that today comprises the State of Israel and its territories. This Part summarizes the various accords and peace treaties signed by Israel, the Palestinians, and the other surrounding Arab Nations. Part II reviews com- mentary regarding peace in the Middle East by those who believe Israel needs to surrender more land and by those who feel that Palestine already has received too much. Part II examines the conflict over the permanent status negotiations, such as the status of the territories. Part III argues that all the parties need to abide by the conditions and goals set forth in the Oslo Accords before they can realistically begin the permanent status negotiations. Finally, this Comment concludes that in order to achieve peace, both sides will need to compromise, with Israel allowing an inde- pendent Palestinian State and Palestine amending its charter and ending the call for the destruction of Israel, though the circumstances do not bode well for peace in the Middle East. ISRAEL, PALESTINE, AND THE OSLO ACCORDS fillAllison Weiner* INTRODUCTION Israel's' history has always been marked by a juxtaposition between two peoples-the Israelis and the Palestinians 2-each believing that the land is rightfully theirs according to their reli- gion' and history.4 In 1897, Theodore Herzl5 wrote DerJeden- * J.D. -
Schechter@35: Living Judaism 4
“The critical approach, the honest and straightforward study, the intimate atmosphere... that is Schechter.” Itzik Biton “The defining experience is that of being in a place where pluralism “What did Schechter isn't talked about: it's lived.” give me? The ability Liti Golan to read the most beautiful book in the world... in a different way.” Yosef Peleg “The exposure to all kinds of people and a variety of Jewish sources allowed for personal growth and the desire to engage with ideas and people “As a daughter of immigrants different than me.” from Libya, earning this degree is Sigal Aloni a way to connect to the Jewish values that guided my parents, which I am obliged to pass on to my children and grandchildren.” Schechter@35: Tikva Guetta Living Judaism “I acquired Annual Report 2018-2019 a significant and deep foundation in Halakhah and Midrash thanks to the best teachers in the field.” Raanan Malek “When it came to Jewish subjects, I felt like an alien, lost in a foreign city. At Schechter, I fell into a nurturing hothouse, leaving the barren behind, blossoming anew.” Dana Stavi The Schechter Institutes, Inc. • The Schechter Institute of Jewish Studies, the largest M.A. program in is a not for profit 501(c)(3) Jewish Studies in Israel with 400 students and 1756 graduates. organization dedicated to the • The Schechter Rabbinical Seminary is the international rabbinical school advancement of pluralistic of Masorti Judaism, serving Israel, Europe and the Americas. Jewish education. The Schechter Institutes, Inc. provides support • The TALI Education Fund offers a pluralistic Jewish studies program to to four non-profit organizations 65,000 children in over 300 Israeli secular public schools and kindergartens. -
Nuremberg and Beyond: Jacob Robinson, International Lawyer
Loyola of Los Angeles International and Comparative Law Review Volume 39 Number 1 Special Edition: The Nuremberg Laws Article 12 and the Nuremberg Trials Winter 2017 Nuremberg and Beyond: Jacob Robinson, International Lawyer Jonathan Bush Columbia University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/ilr Recommended Citation Jonathan Bush, Nuremberg and Beyond: Jacob Robinson, International Lawyer, 39 Loy. L.A. Int'l & Comp. L. Rev. 259 (2017). Available at: https://digitalcommons.lmu.edu/ilr/vol39/iss1/12 This Article is brought to you for free and open access by the Law Reviews at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Loyola of Los Angeles International and Comparative Law Review by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. BUSH MACRO FINAL*.DOCX (DO NOT DELETE) 1/24/17 7:22 PM Nuremberg and Beyond: Jacob Robinson, International Lawyer JONATHAN A. BUSH* Jacob Robinson (1889–1977) was one of the half dozen leading le- gal intellectuals associated with the Nuremberg trials. He was also argu- ably the only scholar-activist who was involved in almost every interna- tional criminal law and human rights battle in the two decades before and after 1945. So there is good reason for a Nuremberg symposium to include a look at his remarkable career in international law and human rights. This essay will attempt to offer that, after a prefatory word about the recent and curious turn in Nuremberg scholarship to biography, in- cluding of Robinson. -
CCAR Journal the Reform Jewish Quarterly
CCAR Journal The Reform Jewish Quarterly Halachah and Reform Judaism Contents FROM THE EDITOR At the Gates — ohrgJc: The Redemption of Halachah . 1 A. Brian Stoller, Guest Editor ARTICLES HALACHIC THEORY What Do We Mean When We Say, “We Are Not Halachic”? . 9 Leon A. Morris Halachah in Reform Theology from Leo Baeck to Eugene B . Borowitz: Authority, Autonomy, and Covenantal Commandments . 17 Rachel Sabath Beit-Halachmi The CCAR Responsa Committee: A History . 40 Joan S. Friedman Reform Halachah and the Claim of Authority: From Theory to Practice and Back Again . 54 Mark Washofsky Is a Reform Shulchan Aruch Possible? . 74 Alona Lisitsa An Evolving Israeli Reform Judaism: The Roles of Halachah and Civil Religion as Seen in the Writings of the Israel Movement for Progressive Judaism . 92 David Ellenson and Michael Rosen Aggadic Judaism . 113 Edwin Goldberg Spring 2020 i CONTENTS Talmudic Aggadah: Illustrations, Warnings, and Counterarguments to Halachah . 120 Amy Scheinerman Halachah for Hedgehogs: Legal Interpretivism and Reform Philosophy of Halachah . 140 Benjamin C. M. Gurin The Halachic Canon as Literature: Reading for Jewish Ideas and Values . 155 Alyssa M. Gray APPLIED HALACHAH Communal Halachic Decision-Making . 174 Erica Asch Growing More Than Vegetables: A Case Study in the Use of CCAR Responsa in Planting the Tri-Faith Community Garden . 186 Deana Sussman Berezin Yoga as a Jewish Worship Practice: Chukat Hagoyim or Spiritual Innovation? . 200 Liz P. G. Hirsch and Yael Rapport Nursing in Shul: A Halachically Informed Perspective . 208 Michal Loving Can We Say Mourner’s Kaddish in Cases of Miscarriage, Stillbirth, and Nefel? . 215 Jeremy R. -
Rabbi Elliot N. Dorff Modest Communication Question
1 CJLS OH 74.2019α Rabbi Elliot N. Dorff Modest Communication Approved, June 19, 2019 (20‐0‐0). Voting in favor: Rabbis Pamela Barmash, Noah Bickart, Elliot Dorff, Baruch Frydman‐Kohl, Susan Grossman, Judith Hauptman, Joshua Heller, Jeremy Kalmanofsky, Jan Kaufman, Gail Labovitz, Amy Levin, Daniel Nevins, Micah Peltz, Avram Reisner, Robert Scheinberg, David Schuck, Deborah Silver, Ariel Stofenmacher, Iscah Waldman, Ellen Wolintz Fields. Question: How can a Jew promote oneself professionally and socially without violating Jewish norms of modesty (tzi’ni’ut) in communication? Put another way, in light of the fact that in social media people actively seek affirmation (likes, shares, etc.) for their posts and the fact that some jobs even require the generation of such quantifiable affirmations, how can and should a Jew living in this social and professional environment participate in it while still observing traditional Jewish norms regarding modest speech? Answer: Introduction Now that our colleagues, Rabbis David Booth, Brukh Frydman‐Kohl, and Ashira Konisgburg have completed their rabbinic ruling on modesty in dress,1 I intend in this responsum to continue their work in a related area, modesty in communication. In a companion responsum, I will also discuss harmful communication. In this responsum in particular it is important to note at the outset that many of the norms that are discussed could be understood, on the positive end of the spectrum, as either laws obligating a particular form of behavior or, in contrast, as aspirational modes of behavior (middat hassidut), and, on the negative end of the spectrum, some will straddle the line between legally prohibited and permitted but discouraged. -
Program Book [PDF]
2019 JEWISH EDUCATION CONFERENCE BLOSSOMING PRICHA פריחה HEBREW COLLEGE, NEWTON CENTRE, MA MONDAY, NOVEMBER 11 & TUESDAY, NOVEMBER 12 LIFELONG JEWISH LEARNING at Hebrew College COMMUNITY PROGRAMS for teens and adults Makor and Prozdor middle and high school Jewish Teen Foundation of Greater Boston high school Open Circle Jewish Learning conversation-based learning, with groups for 20’s and 30’s, as well as adults of all ages Parenting & Grandparenting Through a Jewish Lens new parents, parents of teens and tweens, grandparents Me’ah and Me’ah Select rigorous learning over two years or an academic semester Rabbinical, Cantorial & Graduate Education Classes non-credit courses open to the community Hebrew Language Ulpan intensive Hebrew language Professional Development Hebrew College Fall 2019 Educator Conference and more... GRADUATE AND ORDINATION PROGRAMS for Jewish leaders and learners Rabbinical Ordination · Cantorial Ordination Master of Jewish Education · Master of Arts in Jewish Studies Dual Master of Jewish Education/Master of Arts in Jewish Studies “Participating in the Open Circles course was a gift I gave to myself… I experienced renewed delight and connection within Jewish community and with learning lishmah (for the sake of learning). If we Jewish educators are to ‘talk the talk’ — encouraging others to invest in their Jewish education and Jewish engagement, then we ourselves must first ‘walk the walk’ — investing in our own personal Jewish journeys.” - Arinne Braverman, educator, consultant, community organizer, and Open Circle Jewish Learning participant HEBREW COLLEGE is a Boston-area institution of Jewish learning and leadership with a dual focus on community learning and graduate leadership — each of which strengthens the other — within a pluralistic environment of open inquiry, depth, creativity, and compassion. -
RESUME Prof. David Golinkin 12 Leib Yaffe Street, Apt. 5 Jerusalem
RESUME Prof. David Golinkin 12 Leib Yaffe Street, Apt. 5 Jerusalem 93390 Israel Telephone: Cell: 052-666-5580 Office: 074-7800-680 Office Fax: (02) 679-1453 email: [email protected] July 2016 Education 1988 - Jewish Theological Seminary of America, Ph.D. 1980 - Jewish Theological Seminary of America, Rabbi 1979 - Jewish Theological Seminary of America, M.A., Rabbinics 1979 - Hebrew University, High School Teaching Diploma, History 1978 - Hebrew University, High School Teaching Diploma for the Diaspora, Jewish History 1976 - Hebrew University, B.A., Jewish History with minors in Rabbinic Thought and Jewish Ethical Literature Dissertation Topic Rosh Hashanah Chapter IV of the Babylonian Talmud (Part 2): A Critical Edition and Commentary (in Hebrew) Advisor: Prof. Shamma Friedman, JTS, 1988 Awards and Fellowships 2014 – named by The Jerusalem Post (June 3, 2014) as one of the 50 Most Influential Jews in the World. 2006 - Doctor of Hebrew Letters, Honoris Causa, Jewish Theological Seminary 1993-95 - The Kekst Fellowship, The Seminary of Judaic Studies, Jerusalem 1985-86, 1983-84 - Prof. Saul and Judith Lieberman Fellowship, Jewish Theological Seminary 1984-85 - Lady Davis Fellowship, Hebrew University, Jerusalem 1984-85, 1982-83 - National Foundation for Jewish Culture, Doctoral Dissertation Fellowship 1983-84, 1982-83 - Memorial Foundation for Jewish Culture Doctoral Scholarship 1982-83, 1980-81, 1979-80 - Charles S. Revson Fellowship, Jewish Theological Seminary 1980 - Lamport Homiletics Prize, Rabbinical School, Jewish Theological -
Excluded, for God's Sake: Gender Segregation and the Exclusion of Women in Public Space in Israel
Excluded, For God’s Sake: Gender Segregation and the Exclusion of Women in Public Space in Israel המרכז הרפורמי לדת ומדינה -לוגו ללא מספר. Third Annual Report – December 2013 Israel Religious Action Center Israel Movement for Reform and Progressive Judaism Excluded, For God’s Sake: Gender Segregation and the Exclusion of Women in Public Space in Israel Third Annual Report – December 2013 Written by: Attorney Ruth Carmi, Attorney Ricky Shapira-Rosenberg Consultation: Attorney Einat Hurwitz, Attorney Orly Erez-Lahovsky English translation: Shaul Vardi Cover photo: Tomer Appelbaum, Haaretz, September 29, 2010 – © Haaretz Newspaper Ltd. © 2014 Israel Religious Action Center, Israel Movement for Reform and Progressive Judaism Israel Religious Action Center 13 King David St., P.O.B. 31936, Jerusalem 91319 Telephone: 02-6203323 | Fax: 03-6256260 www.irac.org | [email protected] Acknowledgement In loving memory of Dick England z"l, Sherry Levy-Reiner z"l, and Carole Chaiken z"l. May their memories be blessed. With special thanks to Loni Rush for her contribution to this report IRAC's work against gender segregation and the exclusion of women is made possible by the support of the following people and organizations: Kathryn Ames Foundation Claudia Bach Philip and Muriel Berman Foundation Bildstein Memorial Fund Jacob and Hilda Blaustein Foundation Inc. Donald and Carole Chaiken Foundation Isabel Dunst Naomi and Nehemiah Cohen Foundation Eugene J. Eder Charitable Foundation John and Noeleen Cohen Richard and Lois England Family Jay and Shoshana Dweck Foundation Foundation Lewis Eigen and Ramona Arnett Edith Everett Finchley Reform Synagogue, London Jim and Sue Klau Gold Family Foundation FJC- A Foundation of Philanthropic Funds Vicki and John Goldwyn Mark and Peachy Levy Robert Goodman & Jayne Lipman Joseph and Harvey Meyerhoff Family Richard and Lois Gunther Family Foundation Charitable Funds Richard and Barbara Harrison Yocheved Mintz (Dr. -
The Question of Yom Tov Sheini for Visitors to Israel RABBI MAYER RABINOWITZ
The Question of Yom Tov Sheini for Visitors to Israel RABBI MAYER RABINOWITZ This paper was adopted on May 28, 1981 by a vote of 12-2-1. Members voting in favor: Rabbis Kassel Abelson, Ephraim L. Bennett, Ben Zion Bokser, David M. Feldman, Wolfe Kelman, David H. Lincoln, Mayer E. Rabinowitz, Alexander M. Shapiro, Morris M. Shapiro, Israel N. Silverman, Harry Z. Sky and Henry A. Sosland. Members voting in opposition: Rabbis Joel Roth and Phillip Sigal. Abstaining: Rabbi Edward M. Gershfield. SHE'ELAH Should a visitor to Israel observe Yom Tov Sheini or should he follow the custom of Eretz Yisrael to only observe one day of a Yom Tov? TESHUVAH The prevailing practice has been that a visitor to Israel observes Yom Tov Sheini. This is based on Mishnah Pesahim 4:1: Notnin alav humrei makom sheyatza misham ve/Jumrei makom shehalakh lesham (We impose on him the restrictions of the place from where he came and the restrictions of the place where he has gone). Based upon the discussion in the Gemara Pesahim 5la, and following the opinion of Rav Ashi that the Mishnah refers to a person who intends to return to his place of abode (da'ato lahzor), many posekim have stated that visitors to Israel must obseiVe Yom Tov Sheini if they intend to return to the Diaspora (Arukh H ashulhan, Orah Hayyim 496:5; Mishnah Berurah, ibid., par. 13). InMa'aseh Geonim (no. 47, pp. 31-32), we find the opinion that a visitor to Israel must observe Yom Tov Sheini. Only after dwelling in Israel for twelve months would the "visitor" be considered a resident and a part of the community. -
State of Israel V. Makor Rishon Hameuhad (Hatsofe).Pdf
LCA 761/12 State of Israel v. Makor Rishon (Hatzofe) Ltd. 1 LCrimA 761/12 1. State of Israel v. 1. Makor Rishon Hameuhad (Hatzofe) Ltd. 2. Miriam Tzachi 3. Israel Press Council, Amicus Curiae The Supreme Court sitting as the Court of Criminal Appeals Application for Leave to Appeal the Decision of the Jerusalem District Court (Judge M.Y. Hacohen), dated 3 January 2012, in MApp 035991-12-11 [2 April 2012] Before Justice E. Rubinstein, U. Vogelman, I. Amit Facts: A violent demonstration took place at the Ephraim District Brigade Headquarters on the night of 12/13 December 2011. A photographer, who had been invited by one of the participants, was present taking photographs. The police sought an order, pursuant to section 43 of the Criminal Procedure Ordinance, requiring the photographer and her newspaper to produce the photographs. The photographer and newspaper refused, arguing that the photographs would provide information that could identify the photographer‟s source, and were thus protected by the journalist‟s privilege. The magistrate court applied the Citrin test and rejected the privilege claim. The district court distinguished between two groups of photographs that had been taken: one series consisted of pictures of the actual attack on the district headquarters and conformed to the Deputy Regional Commander‟s statement made as part of the investigation, while the pictures in the other series portrayed events that occurred at a distance away from the base. The district court ordered the respondents to hand over the first series of photographs to the police, but that the privilege could not be removed with respect to the second group of photographs.