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| Volume 2 Number 37 | Thu Sep 17 17:52:18 1992 |
Date: Tue, 15 Sep 92 12:59:30 PDT From: Steven Levy (B.E.S.T.) <v-bsl@microsoft.com> Subject: Alternative Congregations Is it just Seattle, strange city that she is, or is there a Jewish quest and rebirth occurring in not-quite-mainstream ways in other places? A recent article in Moment (a magazine for congregations, I think; someone passed it on to me) suggests that it might be happening elsewhere too. One of the participants in an internal EMail Jewish-issues list here, Don Goldberg, started a thought-provoking discussion with a post on alternative congregations. With his kind permission and with the hope of furthering the discussion, I'd like to pass it along.... "Alternative congregation" is an odd choice of words. Here's an explanation: Most traditional reform temples are attended by folks who have their kids in religious school or by people attending a Bar/Bat Mitzvah, Wedding, funeral, etc. Some are more social meeting places for networkers with little spiritual uplift or deeper meaning. To many, especially single folks who are struggling economically as well as spiritually, these traditional shuls look like liberal humanist political organizations with cliques, clubs and building funds. Nothing wrong with such causes, but the "spiritual" aspect seems to take a back seat. Other traditional congregations use Hebrew without taking time to explain it to the majority of Jews who never really got grounded in the tradition. It is therefore traditionally correct, but practically inaccessible to those yearning for deeper meaning in their middle years, by taking smaller, measured steps. Then there are "non-traditional" congregations who change the liturgy and modernize the service. Often the first thing they do is to take what appears sexist out of the traditional prayers and make it seem more egalitarian. Some take out a lot of Hebrew. Some add contemporary material and commentary. I think that "nontraditional" is a catch-all phrase for "I know I'm Jewish, but I'm bored every time I go to temple. Since there isn't anything here that I can really relate to, I'll make this 'contemporary and meaningful.' " Nontraditional groups, by nature, are rebelling against traditional shuls. I don't think they're rebelling against the Jewish Tradition, just against the way it's been presented in the U.S. over their generation. Probably most "alternative" temples fall into the "nontraditional" category. I, personally, think Eitz Or [in Seattle] falls into this category. I'm sure it's open to debate. The other "Alternative" temple (to me) is one that looks for meaning within the ancient traditions of Judaism, its deepening path of meditation and rituals. These temples aren't rebelling. They're recreating the spiritual intent in an accessible context. In fact, in my discovery, such an alternative temple may even serve as a bridge to the traditional temple, that people can bring their Jewish spiritual discovery back to such places instead of expecting to get it from the Rabbi. It's an interesting fact that the majority of folks in cults are Jews, searching for deeper meaning of their own spirit and not finding it in their traditional Rabbis and other Jewish spiritual leaders. Jewish leaders are finally beginning to wake up to this fact and most of them really don't have a clue about how to bring their seekers ( many having been through decades of therapy and personal growth work) back to the fold. Perhaps we're reaping the fruits of our parents' need to assimilate into the American mainstream. Many Jews are finding inner peace with Eastern traditions, but have a sense that such peace of mind is available somehow through the Jewish path. Some have discovered Kabbalah and Jewish Mysticism, but often this is "taught" as an intellectual exercise, rather than as a way of self-realization. Also, many of the best teachers are Orthodox, and that frightens the more traditional (secular) Jew away. Others have found a need for structure in their lives and have gone to a modern orthodoxy. Eish Ha Torah's Discovery weekend introduces such a possibility. It is promoted very well, yet can be shocking to a traditional reform Jew. Yet its intentions of bringing Jewish traditions back into practice is wonderful. Your question on "What is an alternative temple?" has clearly opened up a good topic for discussion. I know I've answered it in too many words, and may not have answered your question at all. By the way, what was your Jewish background? Mine was horrid. Luckily, I discovered a Synagogue for Meditation in '82 in L.A. and I've since been able to integrate Jewish Chanting and philosophy into my life. I'm in no way orthodox -- more paradox, but it seems to work for me. [Q: Is this congregation Makom Ohr Shalom led by Ted Falcon? -- Yr. Mod.] Don.
Date: Thu, 17 Sep 92 07:59:02 PDT From: Steven Levy <v-bsl@microsoft.com> Subject: Re: An ill-worded recent post In V2.33, I wrote a note that took off from some things that Alexander Herrera had written to discuss ways in which we perceive ourselves as Jews. A subscriber of the list has pointed out to me that the piece could be read as attacking or insulting Alex. I most certainly did not mean to do that. I tried to make that clear in two places in the post. If I didn't succeed there (and if one reader thinks the tone might be insulting, than it *was* an insult, however unintended), I hope this post will clarify the matter. While I may not always agree with Mr. Herrera, I respect his views and have no intention of insulting them, or him. Alex, my apologies directly. Steven Levy cc: mdcsc!ah@uunet.uu.net (Alexander Herrera)
Date: Wed, 16 Sep 1992 22:13:14 -0500 From: mbmedwic@colby.edu (matthew b. medwick) Subject: Hillel in Maine needs a Speaker This message has no very little to do with the e-mail; however, since you might be a person who could help, I'll ask. The Hillel at Colby College is in dire need of a speaker for a bagel brunch which is coming up in three weeks. We have limitted funds and are located in Waterville, Maine. I you have any suggestions or connections, please write back. Thank you very much. Matt Medwick
Date: Wed, 16 Sep 92 06:57:32 EDT From: CARIAN@american.edu Subject: Re: Jewish Missionary I agree with Alex Herrera that we should seek converts, while at the same time understanding the objections of those who demur. The difference between our "seeking" and that of Christian missionaries is one of tone. I presume Alex doesn't mean we should tell non-Jews that they will "burn in hell (r)" if they don't become Jewish. Rather to share with those who are not Jewish the beauty of Judaism and the opportunities it offers them for bringing meaning and sanctity into their lives. We need a massive project of outreach as well as of "inreach" -- to share the joy of Judaism with those who are already Jews as well as those who aren't. Of course the best way to do that is through personal example, but explaining to non-Jews that conversion is a possibility strikes me as a good idea too. Rabbi Charles Arian CARIAN@american.edu
Date: Wed, 16 Sep 92 08:18:17 PDT From: Steven Levy <v-bsl@microsoft.com> Subject: Re: Jewish Missionary Alexander Herrera writes (in V2.35) about encountering some Christian missionaries and telling them, "Is that so! Well...I'm a JEWISH missionary." He later notes: > Jews need to let the religious community know that we seek converts. We > need to do that not just to increase our ranks, but to let Christians know > we are open, and to let non-affiliated Jews (and some affiliated Jews) know > that Judaism has something good to offer the whole world and not just the > Jewish world. A number of years ago, a friend who is a proselytizing Episcopalian asked me about converts to Judaism. I replied, half in jest, "Why would someone want to take on that burden?" I explained that while we're not a closed or secretive religion, we're a religion of obligations and burdens -- some imposed by Torah (or Torah-based ethics), some by tradition, some by history, and many by the way other groups have treated us. It's a life we're born to, I said; I find Judaism a good house in which to dwell, but I wouldn't expect others to see it that way. I never gave it much further thought until a few years ago. A non-Jewish woman whom I was seeing expressed interest in my Jewish background. She was moved by the Seder I hosted, and by my Jewish approach to ethics and to life itself. We started attending services together, and found herself drawn to the religion -- and especially to that sense of obligation. She found that Judaism answered -- or at least offered the promise of an answer -- many of her spiritual needs. After much consideration and study, she has become a Jew. I look back on the answer I gave my friend. I see in it both the arrogance of youth and my disgust with proselytizers. I'm older now, if no wiser; but proselytizing still turns me off. I'm now convinced that Judaism has something to offer some people who are now outside the religion (including, as Alex suggests, non-Jewish Jews). How do we let people know it's there, without coming on like missionaries, Mormons, or Moonies?
Date: Wed, 16 Sep 92 06:50:58 EDT From: CARIAN@american.edu Subject: Re: Kosher Cheeseburgers There *are* some strict Orthodox groups who don't eat bananas. *Not* because of some perceived resemblance to a human hand but because of doubt as to which blessing is to be said before consumption of bananas. While we tend to speak of "banana trees" and might thus think the blessing would be "boreh p'ri ha-etz" ("Who hath created the fruit of the tree") as one says over, e.g. apples or peaches, bananas are actually a grass. (I learned this during the Lebanon War as a volunteer on a kibbutz, picking bananas.) This is an issue that has concerned me since, but not to the point of not eating bananas. I say the blessing "boreh p'ri ha-adama" ("Who hath created the fruit of the earth"). Rabbi Charles Arian CARIAN@american.edu
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