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| Volume 6 Number 125 | Mon Jan 20 23:55:16 US/Pacific 1997 |
From: Jonathan Mark <JMARK@fcc.gov> Date: Thu, 16 Jan 1997 22:17:57 -0500 Subject: "Hear O Israel," not "Hear O World!" A poster writes: "I go to both a Conservative synagogue and a Unitarian fellowship, " Ouch! Am I the only person who feels pain that a Jew would attend a Christian or some other Gentile house of worship? Judaism survived for millenia based upon Kashruth and Sabbath observance. It survives in suburban America, albeit just barely and with a huge dropout rate, based upon patterns of Jewish communal worship in liberal synagogues. But what I think the poster described, a sort of open, universalist syncretistic monotheism where one attends various non-Jewish houses of worship which are to one's liking, strikes me as not even capable of lasting a single generation. I really have a lot of trouble with this behavior because it strikes me as disloyal to Judaism, and barely preferable to the flaming apostasy of the Jews for Jesus organization. I am sorry if I am intolerant, and I do not mean to hurt the poster's feelings, but that is my honest opinion. Jonathan
From: David Lilienthal <ravdav@xs4all.nl> Date: Thu, 16 Jan 1997 12:28:48 +0100 Subject: Re: Current Aliyah Attitude Toward Reform Converts On my comment: >> Instead ask your rabbi for a simple letter 'To whom it may concern', >> stating your name and address and birthdate, and saying that you are >> Jewish. [...] Remember, your letter written by your rabbi on his/her >> stationary is enough, our Moderator asked > My question concerns the stationary. I would think there would be problems > if the rabbi used congregational stationary, especially if that stationary > indicated the congregation was a liberal congregation (use of the word > "temple" in the name) or was a member of a liberal congregational > organization (such as UAHC). Similarly, if the rabbi's personal stationary > indicates affiliation, there might be a problem. Probably the best is simple > personal stationary: Rabbi Dubaldie K. Fritz and address (for example). > > Are my guesses right? Not really, I think. The point is the difference between the Ministry of the Interior and the Chief Rabbinate. The Ministry has to accept the Law of Return, but the Chief Rabbinate is free to do and accept what they want. Therefore, the officials at the Ministry in principle have to accept any letter from any bona fide rabbi and congregation, stating that a person is Jewish. The more official the latter and the stationary and the rubber stamps, the better, also including "Liberal" and "Temple" and similar wording. It is true that sometimes the official tries to "play Chief Rabbinate" and to be difficult. That is why the applicant should not offer any extra information, nor provide it if asked; the official has no right to any other information than that provided in the letter. (It starts to sound - lehavdil mea pe'amim - like a prisoner of war who only has to give his name, number and rank, but who is pressured to tell things he does not have to under the Geneva Convention). If the official gets nasty, then it is time to go home and call Uri Regev at IRAC (see my earlier post); but don't give in to them! Keep fighting. David
From: Irene Stern Friedman <lexf@epix.net> Date: Thu, 16 Jan 1997 16:19:10 -0500 Subject: Re: Current Aliyah Attitude Toward Reform Converts When my daughter made aliyah three years ao she was asked to bring the letter from the Rabbi stating she was Jewish and had never been married. She was also told to bring a copy of her parents' ketubah and anything else that proved she was Jewish. She took her naming certificate, Bat Mitzvah certificate, Hebrew School graduation certificate. Her Israeli identity card indicated that she was Jewish and since she lived in the country and served in the army, no further documentation was needed for her wedding. The only difficulty she experienced then was the questions asked by the mikve lady which she found confusing. I was expecting problems and none arose. One thing that confused me at the wedding is that I, mother of the bride, was given the ketubah to keep. I thought the bride was to keep the ketubah. Indeed, my daughter thinks so to and took it back later. Irene Stern Friedman http://www.geocities.com/Heartland/5013/
From: Lynn Saul <lsaul@west.cscwc.pima.edu> Date: Thu, 16 Jan 1997 07:33:11 MST Subject: Re: Hebonics I have always been fascinated with the fact that my father and I, and many other Jews I know, habitually open newspapers, books and magazines from the "back" and at least skim from back to front, as though reading a text writtten in Hebrew. I am convinced that this is genetic, since only in middle age have I become even partially comfortable reading Hebrew!! I'm not sure this answers the very real issues behind the "Ebonics" debate, but it does raise questions about language processing that doesn't fit "rational standards" of analysis! Lynn Saul
From: David Karr <dkarr@bbn.com> Date: Thu, 2 Jan 1997 20:56:59 -0800 Subject: Hebrew Prayer Discussion In vol 6, n 92, Rabbi Bob Kraus wrote: >Years ago, I offered a translation of the Shema which went like this: "Listen >O Israel (to the still small voice, and then you will know that ) the Lord >our God, the Lord is One." This was indeed thought-provoking, and it's been on my mind for weeks. I've finally come to the conclusion that it's too hard to hear the still small voice when the rest of the congregation is singing so loud. No, seriously, I just don't understand about the "still small voice" (and I wish someone would explain it). I think I understand the literal meaning of the Shema (without the parenthetical addition); it strikes me as a fairly good summary of Why to Be a Jew. It speaks a conclusion that sits well with me, however it is that I came to it. Adding instructions that I should come to this conclusion by a different way seems to me to make the prayer *less* accessible to me. I was similarly perplexed by the suggestion a while ago (unfortunately I forget by whom) that modern people drift away from Judaism because some prayers, for example the HaMotzi, are obsolete. I find the HaMotzi completely up-to-date and meaningful. And yes, I know about DNA and germination and nitrogen fixing, and I *still* think it wonderful---even miraculous---that dirt can be turned into grain. (And after a few advanced physics classes, I think it wonderful---even miraculous---that we don't all vanish in a cloud of randomr radiation. I think science gives us *more* to wonder at, not less.) Then again, I've actually helped plant grain, and on a hot summer day walked out in the field, stripped some ripe kernels right off the stalk, and lay in the sun chewing them. So I've witnessed in an intimate way how non-food becomes food. If your only knowledge of bread is that it is made in factories and sold in supermarkets, I suppose the image of God drawing it up from the earth has no reference. But it seems to me this is a reason to learn more about the natural world, and not a reason to discard or supercede the prayer. David A. Karr (dkarr@bbn.com)
From: Don Schaeffer <schaeffr@escape.ca> Date: Sun, 19 Jan 1997 02:14:42 -0600 (CST) Subject: Jewish Charity In a discussion of global charities and influence of Christian missionaries, one of my Christian friends pointed out that there were no Jewish groups involved in feeding the starving or working for the greater good in ravished regions of the world. Is this true? Don Schaeffer
From: Don Schaeffer <schaeffr@escape.ca> Date: Thu, 16 Jan 1997 11:43:12 -0600 (CST) Subject: Majority/Minority The assumption that Christmas is a universal holiday was described eloquently by Robin. In Canada, many people add the assumption that "true" Canadians are of British stock with an Anglican background or French pioneer stock with a Catholic background. All other groups are viewed by many as partially integrated newcomers. As the population changes because of increased immigration,many Canadians bemoan the loss of a true Canada and feel that society is going to the dogs. Right now, the original British/French Canadian ethnicity no longer represents the real majority of the country. Non-Christian and non-European groups outnumber them. However, our schools and Government social practices still don't reflect the change. There is no constitutional separation of church and state in Canada. The Parliament building and government buildings throughout the country are festooned with Christmas lights and Joyous Birth signs in French and English. Schools still have Christmas pageants some of which resemble little Christmas services. Every year, articles in the newspaper ask other religious groups how they cope with this. Most say they don't mind or somehow extend their religious ideology to include Christmas. A study we did for the Bnai Brith a few years ago revealed that textbooks teach that Christianity is the basic, normative faith and that other religions are mentioned as anthropological curiosities. We saw textbooks that teach the Christmas story including Jesus' rising from the dead as historical fact. These same textbooks barely mention the holocaust or Nazi atrocities. We were led to believe that historical revisionism may be abetted by Canadian textbooks. There have been movements to improve the situation by teaching separate optional holocaust units in the schools (in most cases these are optional). In Canada we have a long way to go! Don Schaeffer
From: Rabbi Arthur Waskow <Awaskow@aol.com> Date: Fri, 17 Jan 1997 12:02:51 -0500 (EST) Subject: Re: Peace, MLKing, & Shabbat Bo [Moderator's Note: A longer version of this post has appeared on the ALEPH, Tor-ch, Recon-j and the resurrected Sh'ma list. If you have special interest in Jewish Renewal philosophy and activities, contact Art for information on joining the ALEPH mailing list.] Dear Chevra, This Shabbat, as we read from the Torah about the Exodus itself, we are also celebrating one more step on the hard hard road to peace between the different families of the Abraham who is buried in Hebron, and looking forward to both our celebration of the life of Martin Luther King and our celebration of the rebirth of trees and of the great Tree of Life. Dr. King is sometimes thought to be only the prophet of African-American liberation, or perhaps of an end to racism, but he was more broadly the prophet of the Beloved Community in which poverty and war as well as racism will end -- the prophet of nonviolence and peacemaking within society and between societies. So this Shabbat is a crux, a fulcrum, for us to renew our commitment to our own Going-forth from Mitzraiim, the Narrow Straits of slavery, poverty, violence, war, and destruction. May we celebrate it well, with our own readiness to "Bo l'pharo." What does the beginning of the portion mean? It is usually translated "And YHWH said to Moses, 'Go to Pharaoh' --" but "Bo" means "Come!" God could be saying this only if God were already where Pharaoh is. Then God says, "Ki ani hikhbad'ti et libo," usualy translated "For I have hardened his heart." But "hikhbad'ti" comes from the same root as "kavod, kibbud," -- "honor, radiance, weightiness." It could be taken to mean, "For I have placed my radiance in his heart." "And the Breath of Life said to Moses, 'Come to Pharaoh, for I have placed My radiance in his heart.' " -- That is -- Moses, do not be afraid when you come to visit Pharaoh -- afraid because you think the glory you will see there is his Imperial power. For when I invite you, "Come!" I am already there. The only glory Pharaoh has is the radiance I give him, and I, the Breath of Life, can withdraw it in an instant." Martin Luther King saw that no imperial power, no police chief, no President, no Prime Minister, no corporate owner -- and no assumption about the inevitability of racism, poverty, war -- was really the frightening source of radiance and glory. Only the Breath of Life is radiant and glorious, and when we breathe along with that great breath we do not have to be caught in Mitzraiim, in any narrow slavery. I close by sharing with you a prayer written by Rabbi Michael Graetz of the Masorti (Conservative) movement in Israel (with two tiny changes toward more inclusive God-language): A Prayer upon the signing of the Hebron Agreement Rabbi Michael Graetz YHWH our God, creator of humanity in the Divine mold, Who wills that there be peace among all creatures, Strengthen our spirit, Raise up our hope, Help us to overcome doubts and fears hatred and zeal. Be with us our God, make the path of peace prosper, So that we will no longer grieve, So that we will live gratefully for the goodness you give us all. Amen. Shabbat shalom, eytz chayyim hi!! -- Arthur.
From: bfink@mailhost.tcs.tulane.edu (Brian Fink) Date: Thu, 16 Jan 1997 13:40:49 -0600 Subject: Reform Liturgy in Israel I recently returned from a trip to Israel, and had the opportunity to attend services at some of the Reform (Progressive) Synagogues in Israel. I attended services at HUC, Kol Hanishama (Jerusalem) and Beit Daniel (Tel Aviv). I was very intrigued by the use of liturgy at the various services, especially how it seemed like the American reform and conservative liturgy were merged together. Examples that come to mind include sitting for the Shema, including the full V'ahavta, and various versions of a silent Amida. However, most of the Hebrew prayers were recited using "reform-style" nigunim, and the services had the ruach of a NFTY-type service. To me, it seemed like that i was looking through a window and seeing the future of reform service liturgy in the United States. I'm curious to read the opinions of others on the list about the future directions of reform service liturgy. Brian Fink bfink@mailhost.tcs.tulane.edu Jewish Creative Worship Handbook: http://studentweb.tulane.edu/~bfink/jewish/worship.htm
From: Farrand Miller <joyfar@cnwl.igs.net> Date: Sun, 19 Jan 1997 14:07:53 -0500 Subject: Refusing to Attend Your Boss' X-mas Party I have been reading various articles in your bulletins about refusing to attend the boses Christmas party. Evidentally the Sontag family either do not live in a small community, or has not been in the retail business in a small community. I would advise the good Doctor to read the "Jewish Book Of Why", as there is a chapter in it about how Jewish people should be living in a small community. Cornwall, Ontario, where I have lived all my life - 67 years, is a community of approx. 46,000 people. As I was growing up, there were approximately 85 Jewish families. We had and still have our own Synagogue, and in those days a Rabbi, and were very influential in the community. We had a Jewish mayor for many years, members on city council for many years, and chairman of the General hospital board. My own father was even a director of the Hotel Dieu Catholic hospital. We also had many successful merchants. We were a conservative-orthodox community, and all merchants always closed on Rosh Hashanna and Yom Kippur, as well our children did not attend school on all holy days. For this we received the highest respect in the community. BUT all of us also contributed to the Christian community. We all gave bonuses at Christmas, donated to the church socials when asked, etc. The Jewish merchants in Cornwall were looked up to by the community. It is time for people like the Sontag family to respect the other religions, and we as Jews will be better respected by them. Farrand Miller 304 Dover Road Cornwall, Ontario joyfar@cnwl.igs.net
From: av402@lafn.org (Bob Kraus) Date: Mon, 20 Jan 1997 14:24:31 -0800 Subject: Refusing to Attend Your Boss' X-mas Party I thought I'd like to add my 2 cents into what seems to be an over-reaction to my friend, John Sherwood's recent post. To begin with, I would like to count myself among those who would not attend a *Holiday Party* on Shabbat and who would not contribute even one penny (let alone $345.00) to a party I did not attend. I have spent many years declining such insensitive *invitations* and even trying to explain to empty-headed supervisors that Jews (even Reform Jews) go to Temple on Friday evenings. Having said that, I would invite some of you (I honestly can't remember who, and it's better to keep personalities out of this anyway) to re-read John's original post. Granted, he sometimes comes on a bit too *pointed* but, on the whole, I found it to be respectful and helpful, even if he did point out his personal views of how the original poster might have done things a bit differently. Specifically, (1) the term "psychobabble" really is an inappropriate response (IMHO) to John's use of the term *passive-aggressive.* I don't know if there are any Psychologists or Psychiatrists on this list. I have some clinical training, but I am certainly neither of these, nor do I think John is. But John does also have some good background in these matters and was using the term (again IMHO) as a layperson trying to better understand the original poster's reactions. I think a re-reading of John's original post will show this. (2) I'm taking a bit of a chance with this next point (including John's ire), but I must tell you (if you haven't seen it already on this list) that John is a very straightforward and direct person - not because he is a Rabbi but because he is John. It is all the more important, therefore, to read him in this light - not to discount him, but to keep from getting sidetracked emotionally from John's deep and unique insights into a myriad of issues and themes. (3) Finally, I must respectfully disagree with one of John's detractors who said that Christians do not persecute Jews because of *reaction-formation* but because their theology permits them to do so. Here is where I really may get into trouble but I urge all of you interested in this theme to pick up a small volume by Jean Paul Sartre entitled *Anti-Semite and Jew.* In that book, Sartre puts forth his belief (OK it's a belief and not a scientific conclusion-but that's all we really deal with in these kinds of discussions anyway, isn't it?) that the anti-semite (Christain or whomever) sees something of themselves in the Jew that they cannot stand about themselves. They then hate the Jew who embodies what they hate about themselves. Freud, of course, labeled this as *reaction-formation* but Sartre repudiated Freud and never (as far as I know) used this term. But he was describing the same thing. It's an eye-opening experience to read the book if you haven't. IMHO, it is the best explanation of anti-semitism I've come across. In conlusion, then, I think we would have to say that Christians do not persecute Jews (merely) because their theology permits it, but that Christians persecute Jews because those who developed Christian theology didn't recognize their own reaction formations and let their theology reflect this defect. Of course, this is not just true of Christian anti-semites, but all anti-semites. P.S. I have many, many wonderful Christian friends. I believe the end of the 20th century has (largely) seen an end to such persecution (so call me *rose colored glasses*), but I had to clarify what I saw as a mis-understanding of how (I believe) anti-semitism developed. Thank you for your patience in reading this rather long post. Shalom, Rabbi Bob Kraus
From: Robert Rosin <rosin@shell.monmouth.com> Date: Fri, 17 Jan 1997 14:09:18 -0800 Subject: Web Site: World Union for Progressive Judaism The website for the WUPJ - World Union for Progressive Judaism at http://rj.org/wupj (or http://shamash.org/reform/wupj) has been renovated and expanded, with more to come. Among the enhancements is the latest issue of "World News", the WUPJ quarterly.
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