DOCSLIB.ORG

Jerusalem Shabbat Supplement in Partnership with the World Zionist Organization and This Addition Is Included Here As Well at the End of the Source Book

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Jerusalem Shabbat Supplement in Partnership with the World Zionist Organization and This Addition Is Included Here As Well at the End of the Source Book 1 November 2019 - Cheshvan 5780 שבת ציון - AMERICAN ZIONIST SHABBAT The American Zionist Movement is pleased to update for 2019 -5780 and share again the AMERICAN ZIONIST SHABBAT initiative which was launched in 2017. This project continues during the period from Parshiot Lech Lecha (November 9/11 Cheshvan) to Vayishlach (December 14/16 Kislev), 2019-5780. Below you will see resources for discussing Zionism in synagogues, schools and the community during this period, including links to materials easily available on the internet. In May 2018 AZM added a Jerusalem Shabbat Supplement in partnership with the World Zionist Organization and this addition is included here as well at the end of the Source Book. ----------------------------------------------------------------------------------------------------------------------------------- During 2017 and 2018, the American Zionist Movement (AZM) launched a series of programs in honor of several Zionist anniversaries. At the time, it launched a new AMERICAN ZIONIST SHABBAT initiative covering the period of Shabbat Lech Lecha through Vayishlach. The edition you will find below had been updated for 2019, running from November 9 to December 14, 2019 (11 Cheshvan - 14 Kislev 5780). AZM has resumed the Zionist Shabbat/Shabbat Tzion program that AZM and the World Zionist Organization conducted in the past, in order to have greater dialogue within American Jewry on the significance of Zionism and its continuing relevance to our people and community. We hope the commencement of Parshat Lech Lecha – the beginning of Abraham and Sara’s journey to what would become the Land of Israel – will inspire Rabbis will speak about Zionism in their sermons, drashot, and writings; day schools, yeshivot and Hebrew schools to connect their students to Zionism through the Parshiot; and congregations, community organizations, and Jewish institutions to share materials through programs and discussions on Zionism. AZM has compiled this Source Book, drawn from materials developed and shared by our AZM organizations and others, to whom we express our thanks and appreciation for their leadership and dedication, in order to provide a resource for conversations on Zionism during this period of AMERICAN ZIONIST SHABBAT. We will continue to grow and expand this guide and program through the years, and encourage others to share sources with us at [email protected]. As we have seen Zionism attacked from various groups and people in America, we believe in the importance of coming together to discuss and support the State of Israel. Herzl’s 2 Basel Congress in 1897 brought Jews from three continents together in a discussion of Zionism. In the spirit of discussion, we present the following material as an aide to furthering Zionist discourse in the United States. By connecting Jews worldwide with our homeland continuing to support the vibrant democracy, culture and contributions of Israel and the Jewish people, we hope to play our part in maintaining the vibrancy of Zionism today and in the future. Below, please find materials covering a wealth of Zionist content including: Shabbat in Israel Divrei Torah History Art Please share, forward, and implement your own thoughts in celebration of Zionism and the AMERICAN ZIONIST SHABBAT. The American Zionist Movement wishes to thank the leaders of each of the AZM organizations who have contributed materials, ideas, and thoughts in developing the AMERICAN ZIONIST SHABBAT SOURCEBOOK. Special thanks to Danille Hoffer, AZM’s 2019 summer intern for her work on this material. For further information, or to make contributions of materials or resources, please contact: Herbert Block, AZM Executive Director Alicia Post, AZM Program Director (212) 318-6100 ext. 6946 (212) 318-6100 ext. 6947 [email protected] [email protected] Please note: materials have been presented to AZM by our member organizations and others as resources and “food for thought” on Zionism. Inclusion of these resources here does not imply any official or full endorsement by AZM of all of the content. The American Zionist Movement (AZM) is comprised of 33 national Jewish Zionist organizations and works across a broad ideological, political, and religious spectrum linking the American Jewish community together in support of Israel, Zionism, and the Jewish people. AZM is the U.S. Zionist Federation in the World Zionist Organization. The Sourcebook can also be found at WWW.ZIONISTSHABBAT.ORG and at HTTPS://WWW.AZM.ORG/ZIONIST-SHABBAT 3 WHAT ARE WE TALKING ABOUT WHEN WE TALK ABOUT ZIONISM? Rabbi Paul Golomb AZM Vice President for Programming Rashi, in his initial commentary to the first verse of B’REISHEET, indicates that God’s commandments to the people Israel commence with the establishment of the new moon as the first of the month (EXODUS 12). He then quotes the midrash that the acts of creation are nonetheless appended to Torah in order to establish God as the proprietor of all the earth, and thus able to assign pieces of land – specifically, the land of Israel to the Israelites – as a divine right. Israel, as a covenanted people, comes into being in the BOOK OF EXODUS. There are no Jewish people in Genesis. There is rather universal humankind (Adam through Noah), the peoples scattered by diverse languages as a result of the tower of Babel, and a certain family. As there is no People Israel in Genesis, there is no Land of Israel either. I leave this point for later. Genesis, therefore lays out themes that are not specifically pertinent to the Jews as Jews. They are deeper and broader than the fate and obligations of one people. Among the most fundamental of these themes – an idea that courses through this Book, and then through the rest of Tanakh – is that of responsibility. The first man and woman are banished from the primordial Garden. The reason for this punishment, which entails pain and labor, is not due to disobedience. Defying God’s prohibition is treated with the loss of immortality. The punishment of banishment arises because the man blames the woman, and the woman the snake. Neither person is willing to take responsibility for their own actions. Cain is condemned to wander landless and homeless as much for his unwillingness to take responsibility for his brother, as for killing him in the first place. Noah descends from the Ark with the mission to repopulate the earth. Yet he shirks from the task and rather drinks himself into a stupor. His son, Ham, in turn, shows disrespect for his father as he lies in drunken nakedness. Finally, although the plain text is not explicit, midrash explains that the builders of the Tower were far less concerned for the welfare of the workers than for the material they were carrying. With the appearance of the Abraham saga, the theme of responsibility is continued, but it is no longer instances of irresponsibility that are highlighted. Of many examples, I offer these two. The brothers seal the longstanding rift they opened with Joseph, when they step forward and accept responsibility for Benjamin, even at the peril of their own lives. Abraham argues with God over the fate of Sodom and Gomorrah for the sake of those who ought not be doomed to destruction. The family of Abraham and Sarah is distinguished from the peoples of the world by the merit of responsibility. [We might add that Esau drops out of the line. Spurning the birthright is a form of refusing to take responsibility.] 4 Coming as it does at the climax of the Genesis narrative, the encounter among the brothers in the court of the Egyptian Vizier completes the transformation of a family into a people, a nation. The Genesis narrative reminds us further that responsibility is not limited to kin alone (whether conceived as familial or national). Abraham’s merit was sealed in his defense of the inhabitants of Sodom. Responsibility is unlimited. It is to be extended beyond those to whom one is naturally tied, either by shared history or ideology. Although Torah emphasizes that fundamental obligation to be responsive to the will of God, (we recite after all, the Shma twice each day) the responsibility to each other tends to arise within ourselves. Abraham challenges God. The story of Joseph and his brothers unfolds independent of divine presence (God is not perceived as present, but is not absent either!). And this is what we talk about when talk about Zionism. Zionism is rooted in the acceptance of unlimited responsibility exemplified in Genesis. It is initially formed by recognizing and accepting one’s unbreakable relationship with one’s kin, even –especially – those who are difficult and irritating. The impulse to this responsibility is not external. It is not commanded. It arises from within our own souls. The fate of the Jewish People, both those with whom we feel compatible and those not, is also our fate. And ours is theirs. Responsibility begins with peoplehood, but does not end there. In parashat K’doshim (LEVITICUS 19), we are first enjoined to love our neighbor as ourselves (V. 18), and then to love the stranger who resides among us as well (V. 34). As for the Land, the BOOK OF GENESIS begins somewhere in the East. A family is drawn to the “land I (the Eternal) will show you,” but concludes in Egypt, west of that land. Torah itself concludes with the people arrayed on the other side of the river. The Land, like God, is never absent, but not present either. When we talk about Zionism, we begin with a people formed by a sense of responsibility. And we begin with ourselves, our own very human needs and interests. Yet, when we talk about Zionism, we cannot end at the beginning. Responsibility cannot be limited to just the people, and both Torah and history attest that being on the Land is not sufficient.
Load more

Recommended publications
  • Additional Documents to the Amicus Brief Submitted to the Jerusalem District Court
    בבית המשפט המחוזי בירושלים עת"מ 36759-05-18 בשבתו כבית משפט לעניינים מנהליים בעניין שבין: 1( ארגון Human Rights Watch 2( עומר שאקר העותרים באמצעות עו"ד מיכאל ספרד ו/או אמילי שפר עומר-מן ו/או סופיה ברודסקי מרח' דוד חכמי 12, תל אביב 6777812 טל: 03-6206947/8/9, פקס 03-6206950 - נ ג ד - שר הפנים המשיב באמצעות ב"כ, מפרקליטות מחוז ירושלים, רחוב מח"ל 7, מעלות דפנה, ירושלים ת.ד. 49333 ירושלים 9149301 טל: 02-5419555, פקס: 026468053 המכון לחקר ארגונים לא ממשלתיים )עמותה רשומה 58-0465508( ידיד בית המשפט באמצעות ב"כ עו"ד מוריס הירש מרח' יד חרוצים 10, ירושלים טל: 02-566-1020 פקס: 077-511-7030 השלמת מסמכים מטעם ידיד בית המשפט בהמשך לדיון שהתקיים ביום 11 במרץ 2019, ובהתאם להחלטת כב' בית המשפט, מתכבד ידיד בית המשפט להגיש את ריכוז הציוציו של העותר מס' 2 החל מיום 25 ליוני 2018 ועד ליום 10 למרץ 2019. כפי שניתן להבחין בנקל מהתמצית המצ"ב כנספח 1, בתקופה האמורה, אל אף טענתו שהינו "פעיל זכויות אדם", בפועל ציוציו )וציוציו מחדש Retweets( התמקדו בנושאים שבהם הביע תמיכה בתנועת החרם או ביקורת כלפי מדינת ישראל ומדיניותה, אך נמנע, כמעט לחלוטין, מלגנות פגיעות בזכיות אדם של אזרחי מדינת ישראל, ובכלל זה, גינוי כלשהו ביחס למעשי רצח של אזרחים ישראלים בידי רוצחים פלסטינים. באשר לטענתו של העותר מס' 2 שחשבון הטוויטר שלו הינו, בפועל, חשבון של העותר מס' 1, הרי שגם כאן ניתן להבין בנקל שטענה זו חסרת בסיס כלשהי. ראשית, החשבון מפנה לתפקידו הקודם בארגון CCR, אליו התייחסנו בחוות הדעת המקורית מטעם ידיד בית המשפט בסעיף 51.
    [Show full text]
  • Winter 2010-2011
    ???Editorial Dear Readers, We thought long and hard about us! Founder of WIZO and first president Rebecca Sieff looks what to put into this special 90th back over the first 40 years (page 32) – and WIZO Review anniversary edition of WIZO Assistant Editor Tricia Schwitzer writes an imaginary letter Review. At 90 years young, we to Rebecca – and asks ‘How have we done?’ (page 33). want to look forward, but at the same time, remember the past. The article on pages 34-35 features a new project about And we decided to do both – to start in WIZO’s schools: teaching the students about but in an unusual way. In this WIZO. Based on a worldwide popular game, this was the issue, WIZO chaverot speak – brainchild of World WIZO’s Education Division Chairperson, both historically and currently. Ruth Rubinstein. Amongst some old issues of WIZO Review, there are some WIZO.uk chairman Loraine Warren is the subject of our first-hand accounts of the very first days of WIZO. And it was Interview (pages 36-37) for this issue. Loraine tells us how quite amazing how some of those articles blended in with proud she is to be part of the WIZO family and how fulfilling what we were planning. The magazine from 1960, marking a career it can be. WIZO’s 40th anniversary, is a wealth of original experiences – with articles written by the very women who were there We all are so proud of our WIZO husbands – how they support at the beginning. us! Read (on page 38) what an anonymous Canadian WIZO husband says in WIZO Review December 1946 – he belongs Everyone in Israel and our friends around the world will to the Loyal Order of WIZO Husbands.
    [Show full text]
  • ONEIROCRITICS and MIDRASH on Reading Dreams and the Scripture
    ONEIROCRITICS AND MIDRASH On Reading Dreams and the Scripture Erik Alvstad A bstr act In the context of ancient theories of dreams and their interpretation, the rabbinic literature offers particularly interesting loci. Even though the view on the nature of dreams is far from un- ambiguous, the rabbinic tradition of oneirocritics, i.e. the discourse on how dreams are interpreted, stands out as highly original. As has been shown in earlier research, oneirocritics resembles scriptural interpretation, midrash, to which it has lent some of its exegetical rules. This article will primarily investigate the interpreter’s role in the rabbinic practice of dream interpretation, as reflected in a few rabbinic stories from the two Talmuds and from midrashim. It is shown that these narrative examples have some common themes. They all illustrate the polysemy of the dream-text, and how the person who puts an interpretation on it constructs the dream’s significance. Most of the stories also emphasize that the outcome of the dream is postponed until triggered by its interpretation. Thus the dreams are, in a sense, pictured as prophetic – but it is rather the interpreter that constitutes the prophetic instance, not the dream itself. This analysis is followed by a concluding discussion on the analogical relation between the Scripture and the dream-text, and the interpretative practices of midrash and oneirocritics. he striking similarities between the rabbinic traditions of Scriptural exegesis, midrash, and the rabbinic practice of Tdream interpretation,
    [Show full text]
  • The Baal Shem-Toy Ballads of Shimshon Meltzer
    THE BAAL SHEM-TOY BALLADS OF SHIMSHON MELTZER by SHLOMO YANIV The literary ballad, as a form of narrative metric composition in which lyric, epic, and dramatic elements are conjoined and whose dominant mood is one of mystery and dread, drew its inspiration from European popular ballads rooted in oral tradition. Most literary ballads are written in a concentrated and highly charged heroic and tragic vein. But there are also those which are patterned on the model of Eastern European popular ballads, and these poems have on the whole a lyrical epic character, in which the horrific motifs ordinarily associated with the genre are mitigated. The European literary ballad made its way into modern Hebrew poetry during its early phase of development, which took place on European soil; and the type of balladic poem most favored among Hebrew poets was the heroico-tragic ballad, whose form was most fully realized in Hebrew in the work of Shaul Tchernichowsky. With the appearance in 1885 of Abba Constantin Shapiro's David melek yifrii.:>e/ f:tay veqayyii.m ("David King of Israel Lives"), the literary ballad modeled on the style of popular ballads was introduced into Hebrew poetry. This type of poem was subsequently taken up by David Frischmann, Jacob Kahan, and David Shimoni, although the form had only marginal significance in the work of these poets (Yaniv, 1986). 1 Among modern Hebrew poets it is Shimshon Meltzer who stands out for having dedicated himself to composing poems in the style of popular balladic verse. These he devoted primarily to Hasidic themes in which the figure and personality of Israel Baal Shem-Tov, the founder of Hasidism, play a prominent part.
    [Show full text]
  • Pachad David on the Torah Part II
    Excerpt from the book PACHAD DAVID PART TWO Bereshit • Shemot Rabbi David Hanania Pinto ’’ Grandson of venerable and holy Rabbi Chaim Pinto Zatsal Translated by Mr Jeff Soussana New York 13th of Sivan 5778 Chevrat Pinto Institutions The Kollel of Lyon The Kollel of Dayanut The Kollel of Guemara Hevrat Pinto Ohr Haim Ve Moshe Pachad David Beith Ha-Midrash Beith Ha-Midrash The Kollel Yeshivat Chevrat Pinto Chevrat Pinto Orot Chaim U-Moshe Torat David Kollel for Kollel Kollel Baalei Batim Pninei David Kol Chaim Rehov Ha’ahouza 98 Ra’anana • Israël Tel: +972 98 828 078 +972 58 792 9003 [email protected] Translation Mr. Jeff Soussana Editions Chevrat Pinto 207 West 78th Street - New York NY 10024 Tel.: 1 212 721 0230 - e-mail: [email protected] Web: www.hevratpinto.org Offered Graciously - Not for Sale 3 BERESHIT Contents Bereshith.....................................................................................................................10 “Distance Yourself From Evil and Do Good” – And Only Good!..........................................................................10 The Infinite Wisdom of the Torah ...........................................................................................................................12 There Is no End to the Holy Torah ..........................................................................................................................14 .Humility Is an Absolute Prerequisite for Observing Torah ...................................................................................16
    [Show full text]
  • 2016 Annual Report
    Research. Debate. Impact. 2016 ANNUAL REPORT 1 Table of Contents Message from the President and the Chairman of the Board 4 Sixth Meeting of IDI's International Advisory Council 8 The Center for Democratic Values and Institutions 11 The Center for Religion, Nation and State 23 The Center for Governance and the Economy 29 The Center for Security and Democracy 35 The Guttman Center for Surveys and Public Policy Research 41 IDI in the Media 47 Our Team 50 Our Leaders 51 Our Partners 52 Financials 53 Message from the President and the Chairman of the Board Dear Friends, 2016 was a year of change and upheaval throughout the jobs available to Haredim. The government adopted most of democratic world. Set against the tumult of Brexit and the the recommendations and is now in the process of allocating US elections, Israel seemed at times like an island of stability. a half-billion-shekel budget in line with these proposals. This However, under the surface, Israeli society is changing, and IDI success story illustrates the potential of turning relatively small took on a leading role in identifying those changes and working philanthropic investments into large-scale transformational with policymakers to address them. change by affecting policy and legislation on the basis of outstanding applied research. As the report that follows lays out, 2016 was a year rich in activity and achievements. In this letter, we have chosen to single Several new scholars joined our team in 2016. Ms. Daphna out the impact one program had on government policy in the Aviram-Nitzan, former director of research for the Israel employment area.
    [Show full text]
  • The Audacity of Holiness Orthodox Jewish Women’S Theater עַ זּוּת שֶׁ Israelבִּ קְ Inדוּשָׁ ה
    ׁׁ ְִֶַָּּּהבשות שעזּ Reina Rutlinger-Reiner The Audacity of Holiness Orthodox Jewish Women’s Theater ַעזּּו ֶׁת ש in Israelִּבְקּדו ָׁשה Translated by Jeffrey M. Green Cover photography: Avigail Reiner Book design: Bethany Wolfe Published with the support of: Dr. Phyllis Hammer The Hadassah-Brandeis Institute, Waltham, Massachusetts, USA Talpiot Academic College, Holon, Israel 2014 Contents Introduction 7 Chapter One: The Uniqueness of the Phenomenon 12 The Complexity of Orthodox Jewish Society in Israel 16 Chapter Two: General Survey of the Theater Groups 21 Theater among ultra-Orthodox Women 22 Born-again1 Actresses and Directors in Ultra-Orthodox Society 26 Theater Groups of National-Religious Women 31 The Settlements: The Forge of Orthodox Women’s Theater 38 Orthodox Women’s Theater Groups in the Cities 73 Orthodox Men’s Theater 79 Summary: “Is there such a thing as Orthodox women’s theater?” 80 Chapter Three: “The Right Hand Draws in, the Left Hand Pushes Away”: The Involvement of Rabbis in the Theater 84 Is Innovation Desirable According to the Torah? 84 Judaism and the Theater–a Fertile Stage in the Culture War 87 The Goal: Creation of a Theater “of Our Own” 88 Differences of Opinion 91 Asking the Rabbi: The Women’s Demand for Rabbinical Involvement 94 “Engaged Theater” or “Emasculated Theater”? 96 Developments in the Relations Between the Rabbis and the Artists 98 1 I use this term, which is laden with Christian connotations, with some trepidation. Here it refers to a large and varied group of people who were not brought up as Orthodox Jews but adopted Orthodoxy, often with great intensity, later in life.
    [Show full text]
  • CA 6821/93 Bank Mizrahi V. Migdal Cooperative Village 1
    CA 6821/93 Bank Mizrahi v. Migdal Cooperative Village 1 CA 6821/93 LCA 1908/94 LCA 3363/94 United Mizrahi Bank Ltd. v. 1. Migdal Cooperative Village 2. Bostan HaGalil Cooperative Village 3. Hadar Am Cooperative Village Ltd 4. El-Al Agricultural Association Ltd. CA 6821/93 1. Givat Yoav Workers Village for Cooperative Agricultural Settlement Ltd 2. Ehud Aharonov 3. Aryeh Ohad 4. Avraham Gur 5. Amiram Yifhar 6. Zvi Yitzchaki 7. Simana Amram 8. Ilan Sela 9. Ron Razon 10. David Mini v. 1. Commercial Credit Services (Israel) Ltd 2. The Attorney General LCA 1908/94 1. Dalia Nahmias 2. Menachem Nahmias v. Kfar Bialik Cooperative Village Ltd LCA 3363/94 The Supreme Court Sitting as the Court of Civil Appeals [November 9, 1995] Before: Former Court President M. Shamgar, Court President A. Barak, Justices D. Levine, G. Bach, A. Goldberg, E. Mazza, M. Cheshin, Y. Zamir, Tz. E Tal Appeal before the Supreme Court sitting as the Court of Civil Appeals 2 Israel Law Reports [1995] IsrLR 1 Appeal against decision of the Tel-Aviv District Court (Registrar H. Shtein) on 1.11.93 in application 3459/92,3655, 4071, 1630/93 (C.F 1744/91) and applications for leave for appeal against the decision of the Tel-Aviv District Court (Registrar H. Shtein) dated 6.3.94 in application 5025/92 (C.F. 2252/91), and against the decision of the Haifa District Court (Judge S. Gobraan), dated 30.5.94 in application for leave for appeal 18/94, in which the appeal against the decision of the Head of the Execution Office in Haifa was rejected in Ex.File 14337-97-8-02.
    [Show full text]
  • Three Conquests of Canaan
    ÅA Wars in the Middle East are almost an every day part of Eero Junkkaala:of Three Canaan Conquests our lives, and undeniably the history of war in this area is very long indeed. This study examines three such wars, all of which were directed against the Land of Canaan. Two campaigns were conducted by Egyptian Pharaohs and one by the Israelites. The question considered being Eero Junkkaala whether or not these wars really took place. This study gives one methodological viewpoint to answer this ques- tion. The author studies the archaeology of all the geo- Three Conquests of Canaan graphical sites mentioned in the lists of Thutmosis III and A Comparative Study of Two Egyptian Military Campaigns and Shishak and compares them with the cities mentioned in Joshua 10-12 in the Light of Recent Archaeological Evidence the Conquest stories in the Book of Joshua. Altogether 116 sites were studied, and the com- parison between the texts and the archaeological results offered a possibility of establishing whether the cities mentioned, in the sources in question, were inhabited, and, furthermore, might have been destroyed during the time of the Pharaohs and the biblical settlement pe- riod. Despite the nature of the two written sources being so very different it was possible to make a comparative study. This study gives a fresh view on the fierce discus- sion concerning the emergence of the Israelites. It also challenges both Egyptological and biblical studies to use the written texts and the archaeological material togeth- er so that they are not so separated from each other, as is often the case.
    [Show full text]
  • Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018
    Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018 Calendar of Torah and Haftarah Readings 5776-5778 CONTENTS NOTES ....................................................................................................1 DATES OF FESTIVALS .............................................................................2 CALENDAR OF TORAH AND HAFTARAH READINGS 5776-5778 ............3 GLOSSARY ........................................................................................... 29 PERSONAL NOTES ............................................................................... 31 Published by: The Movement for Reform Judaism Sternberg Centre for Judaism 80 East End Road London N3 2SY [email protected] www.reformjudaism.org.uk Copyright © 2015 Movement for Reform Judaism (Version 2) Calendar of Torah and Haftarah Readings 5776-5778 Notes: The Calendar of Torah readings follows a triennial cycle whereby in the first year of the cycle the reading is selected from the first part of the parashah, in the second year from the middle, and in the third year from the last part. Alternative selections are offered each shabbat: a shorter reading (around twenty verses) and a longer one (around thirty verses). The readings are a guide and congregations may choose to read more or less from within that part of the parashah. On certain special shabbatot, a special second (or exceptionally, third) scroll reading is read in addition to the week’s portion. Haftarah readings are chosen to parallel key elements in the section of the Torah being read and therefore vary from one year in the triennial cycle to the next. Some of the suggested haftarot are from taken from k’tuvim (Writings) rather than n’vi’ivm (Prophets). When this is the case the appropriate, adapted blessings can be found on page 245 of the MRJ siddur, Seder Ha-t’fillot. This calendar follows the Biblical definition of the length of festivals.
    [Show full text]
  • 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.
    [Show full text]
  • Culture Front: Representing Jews in Eastern Europe
    Culture Front JEWISH CULTURE AND CONTEXTS Published in association with the Center for Advanced Judaic Studies of the University of Pennsylvania David B. Ruderman, Series Editor Advisory Board Richard I. Cohen Moshe Idel Alan Mintz Deborah Dash Moore Ada Rapoport-Albert Michael D. Swartz A complete list of books in the series is available from the publisher. Culture Front Representing Jews in Eastern Europe EDITED BY BENJAMIN NATHANS AND GABRIELLA SAFRAN University of Pennsylvania Press Philadelphia Publication of this volume was assisted by a grant from the Martin D. Gruss Endowment Fund of the Center for Advanced Judaic Studies, University of Pennsylvania. Copyright ᭧ 2008 University of Pennsylvania Press All rights reserved. Except for brief quotations used for purposes of review or scholarly citation, none of this book may be reproduced in any form by any means without written permission from the publisher. Published by University of Pennsylvania Press Philadelphia, Pennsylvania 19104–4112 Printed in the United States of America on acid-free paper 10987654321 A Cataloging-in-Publication record is available from the Library of Congress ISBN-13: 978-0-8122-4055-9 ISBN-10: 0-8122-4055-3 In memory of John Doyle Klier, 1944–2007 Scholar, teacher, friend Contents Preface ix David B. Ruderman Introduction: A New Look at East European Jewish Culture 1 Benjamin Nathans and Gabriella Safran part i. violence and civility 1. Jewish Literary Responses to the Events of 1648–1649 and the Creation of a Polish-Jewish Consciousness 17 Adam Teller 2. ‘‘Civil Christians’’: Debates on the Reform of the Jews in Poland, 1789–1830 46 Marcin Wodzin´ski part ii.
    [Show full text]