Mail.Liberal-Judaism

• Rebbezev@aol.com (Rebbe Zev-Hayyim Feyer)

• DaveTarot@aol.com (Rabbi David Roller)
• Robert Kaiser <kaiser@physiology.pnb.sunysb.edu>

• John Sherwood <rabjms@earthlink.net>
• John Sherwood <rabjms@earthlink.net>

• John Sherwood <rabjms@earthlink.net>

• Philip Borenstein <philip@world.std.com>
• bromberg@uiuc.edu (Ellis Bromberg)

• Awaskow@aol.com (Rabbi Arthur Waskow)

From: Rebbezev@aol.com (Rebbe Zev-Hayyim Feyer)
Date: Fri Jul 16  7:27:17 US/Pacific 1999
Subject: Re:  Job

B"H

Two pieces relating to the issue of evil.  First, a Hassidic tale; second, a 
Zen lesson.

During the lifetime of Rebbe Dov-Baer of Mezeritch (the tale may have been 
told of other Hassidic rebbeim, but my recollection is that it was Dov-Baer), 
not a single anti-Semitic decree was issued by the Tsars.  Naturally, his 
Hassidim believed -- correctly, it seems -- that this good fortune was due to 
his spiritual intervention.  After he passed from the flesh, however, the 
decrees resumed in full force, and his disciples were rather perplexed.  
After all, it is said that a spiritual master is more powerful after 
departing the flesh than when burdened by the demands of the body.  If he 
prevented these decrees while still on the earth, why had he ceased doing so 
now?  His closest disciple (I believe it was Rebbe Elimelekh of Lizensk) 
meditated long and deep at the master's graveside, and, a few days later, 
Rebbe Dov-Baer came to him in a dream-vision to tell him, "You are correct.  
When I walked the earth, perceiving those decrees as evil, I intervened to 
stop them.  Now, however, I can see on a higher plane, and I have come to 
understand that even those harsh decrees have their place in the Divine Plan. 
 Thus, I can no longer see them as evil, and I am no longer capable of 
stopping them.  If you see them as evil, then you stop them."
The lesson is on two levels.  On the Divine level, even that which we 
perceive as evil has its place, and therefore, on the Divine level, they 
cannot be stopped.  But we who live on the earth plane, do (indeed, must) see 
them as evil, and it is therefore our responsibility to stop them.

The Zen masters teach that any quality which is possessed by anything in the 
universe is possessed by everything in the universe.  If a fire truck, for 
example, is red, then everything in the universe possesses a degree of 
"redness," perhaps in so small a degree that we cannot detect it, even with 
the finest technological aids to our perception.  This applies to 
non-physical qualities as well as to physical qualities.  Thus, if there is 
prejudice, hatred, violence anywhere in the universe, then there is 
prejudice, hatred, violence everywhere in the universe.  If anyone is 
prejudiced, hateful, violent, then there is prejudice, hatred, violence 
within each of us, within me.  The converse is therefore equally true.  If 
one person, one individual, one member of any species anywhere in the 
universe can completely eliminate any trace of prejudice, hatred, violence 
from within him/her/itself, then prejudice, hatred, violence will be unable 
to exist anywhere in the universe.  Any act or evidence of prejudice, hatred, 
or violence, is thus a personal message to me that I, personally, have not 
yet done enough to eliminate it from myself.  And, by changing myself, I can 
change the universe.

Shalom,
Rebbe Zev-Hayyim Feyer

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From: DaveTarot@aol.com (Rabbi David Roller)
Date: Fri, 16 Jul 1999 10:19:35 EDT
Subject: Mail-Order Ordinations

I have spoken with a couple of Conservative rabbis about this, and their
statements match my own impressions.  The "New Seminary" is an absolute
fraud.  They are not even Jewish, they are part of a new age interfaith
coalition.  They are a diploma mill that takes thousands of dollars from
dupes, teaches them almost nothing, and grants them phony degrees with no
validity whatsoever.

After the original comment came out, The Post & Opinion had an article on 
where the current graduating classes of HUC & JTS are going, and the majority 
are not going into pulpits.

When you go to your MD do you ask what medical school he went to? Do you care 
if he graduated from an American school or overseas? Better yet, do you ask 
where he stood in his class?

I think that one should judge Rabbis by the individual, and not by a piece of 
paper. I did not go to the New Seminary, but I have heard similar slander 
from "institutional" Rabbonim of those with private smicha or who went to 
small orthodox seminaries.

JTS & HUC using the length of their programs as a defense is lacking. It 
seems rather strange for a Rabbi to go to school longer than an attorney and 
almost as long as an MD. Maybe the system needs an overhaul.I have a Phd & Ma 
in Judaic studies in addition to traditional smicha, so I can't say the 
correct amount of studies needed

Rabbi David Roller Ph.D.

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From: Robert Kaiser <kaiser@physiology.pnb.sunysb.edu>
Date: Fri, 16 Jul 1999 12:34:09 -0400
Subject: Re: Mail-Order Ordinations

> After the original comment came out, The Post & Opinion had an
> article on  where the current graduating classes of HUC & JTS are
> going, and the majority  are not going into pulpits.
> When you go to your MD do you ask what medical school he went
> to? Do you care if he graduated from an American school or
> overseas? Better yet, do you ask where he stood in his class?

Well, I don't mean to sound snobbish, but I do care about whether he
went to an American or non-American school.  Many Russian, Chinese and
Carribean medical schools have poor reputations, and for good reasons.  I
really would prefer to see an American, Israeli or Western European doctor.

> I think that one should judge Rabbis by the individual, and not by
> a piece of  paper. I did not go to the New Seminary, but I have
> heard similar slander from "institutional" Rabbonim of those with
> private smicha or who went to small orthodox seminaries.

A couple of years ago I read a list of course requirements for the new
seminary.  In it, they stated that they do not ordain anyone as a rabbi, as
such. Instead, they were offering pastoral training as a "Modern Rabbi".
I'm not playing word games - it was they who made this distinction.  The
courses, as I recall, were light-weight at best.

A "Modern Rabbi", but not a rabbi?  This is approximately the same as
the difference as between cheese and "cheese-food".  In any case, the fact
that it is an inter-faith Ordination program gives away the fact that it
isn't committed to Yiddishkeit. They offer various specialities in Jewish
"Modern Rabbis" and Christian clergy, depending on which courses you sign up
for.

> JTS & HUC using the length of their programs as a defense is
> lacking. It seems rather strange for a Rabbi to go to school longe
> than an attorney and almost as long as an MD.

I'm not sure why you would say this.  Shouldn't Jewish professionals
have an excellent education?  Rabbis have a vast amount of material to
master:  Hebrew, Aramaic, Torah and commentary, Tanakh and Commentary,
Mishna, Talmud and Commentary, halakhic codes and responsa, philosophy,
mussar and ethics.  (Then they need common sense to use all this!)  In
addition, they need to learn pastoral counciling skills, so that they can
properly handle the varied social and psychological needs of their
congregation.  On top of this, many will need skills in synagogue
management.

Indeed, five years is probably too short to study all of these subjects
with the proper depth required for excellence in all these areas.  JTS in
New York and the University of Judaism in California (both Conservative)
have made a conscious decision to spend somewhat less time on codes and
Talmud than most Orthodox seminaries, in order to give more time to the
other areas.  Orthodox and Reform seminaries similar make decisions about
what to go light on, and what to go heavy on.

I do understand the point you are making, but your suggestion seems to
be that the Jewish community needs to begin ordaining people as Jewish
pastors, which I would agree with.  The term "rabbi" is charged because most
people associate that with being like an attorney or M.D.;  it is a sign of
impressive academic achievement in a certain area.

Shalom,

Robert

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From: John Sherwood <rabjms@earthlink.net>
Date: Fri, 16 Jul 1999 15:17:31 -0700
Subject: Poetry of Faith

In mlJ, Vol. 9, no. 6,  Libby Watterson  wrote, "Would Rabbi Sherwood
please cite some contemporary examples of what he calls 'poetry of
faith.' I am looking for non-prayer book sources which would provide
some reasons for having faith."

What I mean by the "poetry of faith" is the content of the
Scriptures of the world's religions.  These books are not to be taken
literally, but rather as the high level aspirations of the great
spiritual leaders of each generation, in each culture, round the world.

As for the term "faith", I mean belief.  In philosophy, faith means
assent to a philosophical proposition.  There are three kinds of faith:
1. Based on no evidence.
2. Based on subjective evidence.
3. Based on objective evidence.

I use the third form.

Rabbi  John M. Sherwood

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From: John Sherwood <rabjms@earthlink.net>
Date: Fri, 16 Jul 1999 15:38:07 -0700
Subject: Poetry of Faith

In mlJ, v9n7 Robert Kaiser wrote,
> I think that there are entirely rational reasons for having faith in
> God.  Keep in mind, I don't mean that people should use the word "God"
> as a symbol, or to mean the sum of the universe, or the "possibility of
> existence" or any other transvaluations.

One definition of the term "God" that is consistent with reform
Judaism is "the enduring possibility of Being."  Since there is no being
without its possibility, whenever we experience Being, we experience
God.  This definition is operational for a host of our colleagues.  Let
us remember that in the world of philosophy and theology there is not,
nor ever has been, nor is there likely to be,  agreement on the meaning
of the term.  We must further note that all definitions by their nature
are a priori propositions, and therefore cannot true or false.  However,
they can be meaningful or not meaningful to a discussion at hand.

Throughout history, there have been many different Jewish God
concepts.  The limited God concept was introduced by Maimonides in the
third section of the Moreh Nevuchim (The Guide for the Perplexed). This
was written in the twelfth century.  Rabbi Mordechai Kaplan, founder of
contemporary Judaism's Reconstructionist movement, defines God as  "The
process that makes for the preservation of the Jewish civilization."
Rabbi Ira Eisenstein's is "The sum total of the highest aspirations of
humankind."  Rabbi Roland Gittelsohn's is "That force that makes for the
upward surge in biological and ethical evolution."  The list goes on and
on.

As the list goes, so goes our continuing search to bring ever more
meaning to our Judaism.

Rabbi John M. Sherwood

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From: John Sherwood <rabjms@earthlink.net>
Date: Fri, 16 Jul 1999 15:24:51 -0700
Subject: The Relevance of Tikkun Olam to Liberal Jews

In mlJ v9n6, Eric Simon wrote, "Recall, for Reform, tikkun olam is a
good idea; for the Orthodox, it's the law."

I am more than pleased to salute the medical other charitable work
done by the Orthodox.  It is certainly exemplary.  However, we must be
aware of the courage taken by Reform Judaism in fighting for human
rights, both in the US and in Israel.  Let us never undersell the
importance of what we are doing to elevate the human condition.

Rabbi John M. Sherwood

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From: Philip Borenstein <philip@world.std.com>
Date: Fri Jul 16  7:28:07 US/Pacific 1999
Subject: Throwing Candy at B'nai Mitzvah

At a synagogue I attend, they do cany-throwing at auf rufs and bnei
mitzvah. The candy is soft but also wrapped in cellophane, which greatly
diminishes its aerodynamic properties. The rabbi also instructs the
congregation to throw "gently." Most comply, lobbing the candy in high
arcs. Once in a while, the bar mitzvah boy's chums try to take a direct
hit, but the cellophane (or divine intervention) always takes the speed off.

While the candy throwing is great, the thing that really gives me a kick is
the stampede of 3-6 year-olds to the bima to vaccum up the candy.

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From: bromberg@uiuc.edu (Ellis Bromberg)
Date: Fri, 16 Jul 99 15:43:59 CDT
Subject: Throwing Candy at B'nai Mitzvah

My daughter's Bat Mitzvah is five weeks from tomorrow, and we have recently 
discussed the candy throwing (aufruf) with our rabbi.  

A number of recent Bar and Bat Mitzvahs at our synagogue have featured this 
tradition, and we (and the kids) think it has some charm and adds a little 
variety to the service.

Here's how we handle it: Our rabbi makes a short, humorous speech as we come 
to the point in the service.  He briefly explains the tradition, and urges 
people to throw the candy gently.  The congregation responds, and all is 
fine.  Oh, and we do use soft candy!

Our advice: keep the candy throwing in the service...just handle it with 
humor and good sense!

 Ellis Bromberg
 Champaign

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From: Awaskow@aol.com (Rabbi Arthur Waskow)
Date: Thu, 15 Jul 1999 12:32:06 EDT
Subject: Web Resource: Shalom Website (update)

I am happy to report that The Shalom Center's Website has taken a great leap 
both higher and deeper, just in time for the Kallah in which more than 800 
Jewish renewal folks will gather in Oregon for a week of learning, davvening, 
and community-building. 

The Website is at www.shalomctr.org.  Check it out!

Visually and intellectually, it owes a great deal to Webmeister Lev Koszegi 
and to Associate Editor Rachel Gurevitz. The Shalom Center and all of us owe 
them many thanks for their thoughtful, creative efforts.

Lev heads Heartistry, a Web-oriented company in Portland, Oregon.  Rachel has 
recently received her doctorate in environmental geography from University 
College, London, and has been working on the staffs of both The Shalom Center 
and Elat Chayyim for the past six months. 

New material on the Website includes -- 

o New writing in depth by Rabbi Zalman Schachter-Shalomi, Rabbi Yair Hillel 
  Goelman, and myself on Jewish perspectives on Y2K, plus a Checklist for 
  households and congregations to use in  preparing for 2000 (in the "Building 
  Community" section);

o Many new divrei Torah and drushas (commentaries and reinterpretations of 
  Torah) from a Jewish-renewal and tikkun-olam perspective, organized
  according to the weekly portions;

o Many new helpful spiritual hints concerning the festival cycle, including 
  items on Tisha B'Av and Tu B'Av, which will soon be upon us. 

o Background material on Abraham Joshua Heschel, to help you prepare for his 
  27th Yohrzeit (this year falling on Monday, December 27).  (See the Torah 
  section for a sub-section on Rabbi Heschel.)  More will appear there as we 
  approach the Yohrzeit. 

o Information and ideas on working for the next stages of peace-making  
 between Israel and the emerging state of Palestine. 

o New Weblinks with a broad and deep selection of other Websites that deal 
  with Jewish approaches to major social and ecological issues, and with 
  Websites that deal with these issues from other spiritual perspectives, 
  outside the Jewish community. 

o A detailed annotated bibliography on books that would be of great help to 
  both newcomers and veterans to work for tikkun olam and Jewish renewal. The 
  book section is organized according to topic, with links to be able to buy 
  the books on-line, at discount prices.

o Photographs of Shalom Center participation in some important recent 
 tikkun-olam actions. 

And many other chunks of ideas, wisdom, practical suggestions, etc., that 
will be useful in your own life and work.

We welcome your responses, suggestions, requests. Write us at 
Shalomctr2@aol.com. 

Warm regards & shalom,
Arthur
(Rabbi Arthur Waskow)

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"It is not our task as liberal Jews to complain about the Orthodox attitude or to be bullied by it, but rather to choose our legitimate path according to the inner logic and development of liberal Judaism" (Rabbi Walter Jacob)

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