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Mail.Liberal-Judaism |
| Volume 11 Number 4 | Mon Jul 9 23:55:01 US/Pacific 2001 |
From: Kerry Olitzky <kolitzky@joi.org> Date: Fri Jul 6 9:52:06 US/Pacific 2001 Subject: Re: The Direction of Reform Regarding the Reform movement's recent decisions and the concern over the movement toward rituals... As a reform rabbi and one who considers himself to be traditionally observant, i applaud each step that our movement has taken to embrace traditional ritual. But one should not assume that the embrace of ritual is a step toward anything but Reform Judaism. The politics of the movement remain liberal, as does the affirmation of gay rights, the inclusion of interfaith families, patrilineal descent, just to name a few important decisions that have emerged from the tenets of Reform Judaism. The recent guidelines for conversion merely affirm the practices of many rabbis and help them to articulate a standard of measurement for those congregants and congregational leaders who may not be as open to traditional ritual. Reform rabbis remain autonomous. Therefore, those that practice according to the guidelines will accept them and those who don't, will not. Dr. Kerry M. Olitzky Executive Director Jewish Outreach Institute 1270 Broadway, Suite 609 NY, NY 10001 212.760-1440 212.760-1569 (fax) www.joi.org "Promoting an inclusive Jewish community"
From: Zvi Paltiel <paltiel@inter.net.il> Date: Sun Jul 8 9:03:44 US/Pacific 2001 Subject: Hebrew question >My textbook quotes the following Talmudic passage (my question concerns >the very first word, but here's the whole quote): "L'halech acharei >midotav shel hakadosh-baruch-hu; mah hu hilbish arumim...af atah halbesh >arumim." "Follow the attributes of the Lord; just as He clothed the >naked...so shall you too clothe the naked..." What form is L'halech? >Specifically, which binyan? Is it imperative, future indicative, >infinitive (if so, why?!) or something else? Todah rabbah chaverai! >Harriet "halech" is Binyan Piel, infinitive. The "L" is just "to", meaning "to follow". Zvi Paltiel
From: Daniel Faigin <faigin@pacificnet.net> Date: Mon Jul 9 13:38:09 US/Pacific 2001 Subject: Rabbi Biographies I'm working on a 50th anniversary history for my congregation, and I'm looking for some information on our congregations past rabbis. In particular, I'm looking for short biographies, C.V, or anything of that ilk on the following Rabbis: Rabbi Albert Yanow Rabbi Jacob Halevi Rabbi Bernard King Rabbi Fred Krinsky Rabbi Franklin Cohn Rabbi William Sanderson Rabbi Harry Essrig Rabbi Richard Ettelson I'm also looking for digital pictures of the following Rabbis: Rabbi Albert Yanow Rabbi Jacob Halevi Rabbi Bernard King Rabbi Fred Krinsky Rabbi Franklin Cohn Rabbi Richard Ettelson Rabbi E. Robert Kraus Please reply to me directly. Thanks for your help. Daniel
From: David Chessler <chessler@usa.net> Date: Thu, 05 Jul 2001 21:28:12 -0400 Subject: re: Sha'atnez Earl B. Lichten <eblichten@bigfoot.com> writes: >Date: Tue Jul 3 13:54:27 US/Pacific 2001 >Subject: Sha'atnez >Greetings: I have a question for the scholars of Modern Liberal >Judaism. As of this date I have not found a satisfactory answer to the >prohibition of the use of sha'atnez, the mixing of linen and wool. In >addition I wonder if this prohibition might be in play in the matter of >biotechnology mixing genes of various plants and animals. Any one have >any opinions on these questions?. I believe that sha'atnetz is *required* in the robe of the high priest. Thus, it would be blasphemous for any other Jew to wear it. Biotechnology would be more directly affected by the restrictions on grafting and on crossbreeding animals of different species. However I believe that most or all Orthodox authorities, and all Conservative and Reform authorities accept biotechnology: cloning, gene transplants, and so forth. I have not read the opinions; it is likely that they have accepted only the specific instances that have been submitted to them and reserve the right to reject some future example, such as cloning humans, or genetic modification of humans.
From: Paul, Judy or Miriam Shaviv <shaviv@netaxis.ca> Date: Mon, 9 Jul 2001 12:19:05 -0400 Subject: Synagogues and Schools Firstly, congratulations on completing Vol 10 and starting Vol 11 ! Tho role of the synagogue appears on your list of 'sugested topics'. I believe that in communities where Jewish Day Schools exist, a fundamental change in community dynamic inevitably occurs. For families whose children attend, the Day school has replaced the synagogue as the central (and formative) Jewish institution in their family life.. In a sense, this is inevitable, as the contact with the school is always far more extensive than the contact with the synagogue. However, in my own school (CHAT -- the Community High School in Toronto - next school year with just on 1,400 students, G9-G12, on two campuses) I see interesting (? disturbing ? welcome) changes happening. For example, a small but increasing number of families are approaching school Jewish Studies teachers for pastoral advice, where previously they would have approached their own synagogue rabbi. The school, mindful that it is the main Jewish contact for many of its families and students, has in the past two years increased its out-of-classroom 'experiential' Jewish programmes (Shabbatonim, family education etc). We would like to extend these activities, resources allowing. However, I am left wondering where this is leading us; where it is leaving our local synagogues, of all 'streams', and, ultimately, where it is going in terms of future community. I'd be particularly interested in hearing the views of parents, as well as those of rabbis, and colleagues in the day schools. Have a quiet summer - Paul Shaviv, Toronto
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