This week’s G-dcast is written, narrated, voiced and so forth by the multitalented Marcus Freed. He’s in LA right now so watch out for his fro, his wicked warrior 2, and of course, his aura…
Parshat Vayechi from G-dcast.com.
Filed under
This week is parshat Miketz…and Tobin Belzer, the spunky sociologist from Los Angeles, graces us with her telling of the tales within the tale in this week’s G-dcast cartoon. I love her narration – it’s fun to listen to.
Parshat Miketz from G-dcast.com.
Filed under
The last time I saw Rabbi Lieber, he was hooked up to an oxygen tank. He was to have been honored, but because he was an exceptionally humble man, he refused to make the walk up to the podium to receive the honor: he did not want to make a scene by dragging his tank around.
He was a man of great erudition, and was humble in the way that only people of great learning can be. It was his vision that saw that the West Coast was to become another center for Judaism in the USA, that New York was not necessarily the last and only center for Judaism,and he saw his vision to fruition, serving as the President of the University of Judaism (now American Jewish University) for 29 years, and throughout that time, he taught and served as a guiding voice to students, and to rabbis of Los Angeles – and many more people through his work editing the Etz Chaim Chumash.
Good-bye, Rav Lieber, im yirtzeh, see you at the Great Beit Midrash.
Filed under
A few weeks ago, someone asked me to find him an introductory book about Judaism- seemingly an easy task for someone who spends as much time as I do studying Torah. I promised to get back to him- and set off in search of the perfect book.
I wanted it to be simple. Understandable to an English speaking Canadian with no prior knowledge of Judaism. But as I started to read the simple books- to get a sense of what they would be like for a first time reader- I noticed that these books could not possibly represent my religion.
In my world- nothing is simple. Especially judaism. All at once the idea of boiling down thousands of years of tradition into a simple, introductory text seemed like the worst idea ever. How could anyone try to explain judaism in simple words? In one book? How could anyone possibly understand judaism without first living in a jewish community like the one I grew up in, and then living in another jewish community that was totally different- and in another that didn’t even try to be the same? How could anyone begin to approach the Torah without at least having read the five books of moses, and some mishnah, and some talmud and a little bit of the tosephta?
In short, over the course of a few weeks, I felt myself slowly getting in touch with my inner Beit Shamai- and I reminded myself of a story:
“There was a certain gentile who came to Shamai and said: “Convert me- on the condition that you teach me the entire torah while I stand on one foot.” Shamai pushed him away with his measuring stick. (then) He came before Hillel- and he converted him. He (Hillel) said to him: What is hateful to you- do not do it to your fellow person- that is the entire Torah. The rest is commentary- go and learn.” (Shabbat 31a)
It seems to me that Shamai, here, is impatient with the very idea of learning Torah quickly. He has devoted his life to the study of it, and knows that it is full of complexity. A person cannot learn the entire torah while standing on one foot- or maybe ever- it is too rich a tradition. He worries that a person who learns such a small amount of Torah before committing his life to it, will end up living a life that is antithetical to it- not at all what g-d wanted. On the other hand, Hillel sees that the man in front of him is seeking wisdom, and wants to live a life of goodness- but that before he devotes his own life to learning, he wants to be sure that what he will be learning is worthwhile, and true. So he needs to know what it is all about. For that, Hillel has an answer- one that still rings true to me, many generations later- that the Torah is all about being good to others.
So when I finally came up with a reading list- I surprised myself from accompanying it, not with the comforting words of Beit Hillel- but with the caution of Beit Shamai. “Everything in this book” I found myself saying “is at least a hundred times more complicated than it seems.”
I would have it no other way.
Filed under
I just wrote a post about a thing that looks like a scribal error in this week’s parsha, and it’s jolly interesting and educational, so of course you want to read it.
It’s got some Hebrew words in it (with English translation), because if I’m talking about scribal errors in a Hebrew text it’s more or less advisable to have the Hebrew in sight. But I can’t seem to post here with Hebrew (er, what?) so to read it you’ll have to clicky through to my blog, which has the whole thing. Sorry ’bout that.
Filed under
Filed under
At first glance, it seemed like a great read. Straightforward writing, accessible style, six chapters each dealing with a different topic in progressive Judaism. Unfortunately, by the time I finished the introduction, I already had a list of complaints. But I was willing to give the benefit of the doubt that author Rabbi Rebecca Alpert would address my concerns in the chapters. Alas, she did not.
“Whose Torah? A Concise Guide to Progressive Judaism” purports to make use of “illuminating readings of sacred texts to unpack the most important social and political issues of our day – race, war, gender equality, social justice, sexuality, and the environment.” Instead, the chapters provide unfounded statements, without proof or citations as back up. Take this gem from the chapter on sexuality:
“Divorce was always an acceptable practice in Jewish law, so it was not difficult to accept serial monogamy as a norm. Single adults having sex is considered appropriate and even desirable for their mental health. Masturbation is assumed to be a normal part of sexual experimentation. Teens are taught about and encouraged to participate in safe sexual activities, provided they treat the partners they choose with respect. The laws of family purity are no longer practiced, and so menstrual rules of intermittent abstinence do not govern sex within marriage. Gays and lesbians also are respected, and liberal Judaism has begun to tackle issues related to bisexual and transgender Jews.”
Grandiose statements? Yes. Are we to believe that Judaism, as a homogeneous behemoth, is unilaterally in favour of serial monogamy (for the unknowing, that’s going from one monogamous relationship to the next, usually with the connotation that these relationships are all long-term, and usually with the additional connotation that there isn’t much/any break between each), masturbation, and respect of gays and lesbians? In that last statement, it read as “[In the undefined Judaism as a homogeneous whole,] gays and lesbians also are respected, [and only] liberal Judaism[, unlike the Whole of Judaism] has begun to tackle issues related to bisexual and transgender Jews.” This, of course, is not true. Not all Jewish communities or denominations are respectful of gays and lesbians; not only liberal communities, but also “traditional” and Orthodox communities have begun looking at issues related to bisexuality and transgenderism. It is not my intention to nitpick this one sentence; it’s just an example of the flaw to this book. Statements need proof – any high school or college student can tell you that.
Also from the chapter on sexuality:
“The ancient textual tradition forbids many sexual behaviors and relationships that are common and acceptable in today’s society while allowing some now forbidden. Although ancient Jews practiced polygamy and prostitution and accepted sexual encounters between unmarried men and women and oral and anal sex within marriage, they prohibited many other sexual practices that are commonly accepted today, such as masturbation, homosexual relations, sex before (and outside of) marriage, romantic love, and sexual relationships with non-Jews.”
(NB: This is copied verbatim, grammatical markings included. I did not omit any of the much needed commas or semi-colons.)Â Jews prohibited romantic love? Really? And how can ancient Jews have both practiced/allowed “sexual encounters between unmarried men and women” while also prohibiting “sex before marriage”? Unfortunately, the other chapters were just as generalizing.
It’s disappointing when liberal, progressive Jews fail to make their arguments. There is so much to work with in our texts to back up many of the progressive statements Alpert wants us to engage with. But she just doesn’t make a case. I want proof, both of the conservative “way things were” statements of yore (and today) and the progressive readings or opinions.
Available in bookstores now, “Whose Torah” is probably not a book for Jewschool readers… It may be a suitable read for those just starting to realise there’s a way to engage with progressive notions, but have not yet done any reading, engaging with ideas, or research.
Filed under
In a course at the U of North Texas, R’ Geoffrey Dennis asked his students to offer a kabbalistic commentary on U2′s mysterious ways. He’s posted some of the choicest bits over at his blog.
Johnny take a dive with your sister in the rain
K.Gr. – Water = Divine experience.
A.D. – Go to the waterside and pray. The Shekhinah will reveal the hidden to you and your soul will awaken.
W. Got – [Into] the feminine side of the Sefirot power.
K.F. – Let [God's] glory fall on you; dive as deep as you can.Let her talk about the things you can’t explain
J.P.H. – The esoteric.
V.I. – Donkey drivers and women can reveal things that are profound, even thought they don’t seem important.
C.D. – A tzadik or rebbe is required to talk about the things you [the hasid] can’t explain yourself.
K.F. – Find the meaning, keep asking questions.
Anybody got any other pop songs with obvious kabbalistic imagery? YehuditBrachah once told me that “Ain’t No Sunshine” by Bil Withers is about the departure of the Shekhina.
Full story.
Filed under
Filed under
Other than the media sensation of Israel’s cars going electric, a few other environmental Jew-news mishegas:
Filed under
Editor’s Note: This is the third in a series meant to both present excerpts from the introduction to a new book — The Inner Journey: Views from the Jewish Tradition — as well as spark discussion among Jewschool readers about the nature of Jewish tradition. The first two excerpts are here and here. We encourage you to read on to see the excerpt and share your comments.
The Jewish people have a love affair with the Torah. The Torah is not
simply the Five Books of Moses, or even the entire Bible. More
correctly, it is the whole gamut of Jewish teaching and wisdom
contained in the written law (Torah sheh B’chtav) and oral law
(Torah sheh Ba’al Peh). While Torah has all too often been
translated by the word law, its literal and etymological meaning is
more appropriately translated as direction, instruction and teaching.
The Torah is the prism through which one strives to understand the
significance of one’s self, the Jewish people, the world and the
Divine. It is that body of teaching that transforms Jews into seekers
of the truth that permits them to connect as a self to their people,
to the cosmos, and to the Divine. It embodies an ethic that directs
behavior toward all human beings, other creatures and the environment.
One sage goes so far as to say that for the sake of the study of
Torah, human beings were created. But what is of interest here is
that Torah must be received and understood in our own unique way.
Rabbi Jose’s statement, (Pirke Avot 2:17) “…What knowledge of
Torah a man acquires is personal to himself. It cannot be inherited
or bequeathed.”
Filed under
Filed under
The AJWS has just created an opportunity for fledgling writers/teachers of Judaism to bring the holy down–for cold, hard, cash. It looks like a great opportunity–try to get in on it while you can!
American Jewish World Service (AJWS) is delighted to announce the launch of the AJWS Dvar Tzedek Torah Commentary-Lisa Goldberg Memorial Writers’ Fellowship. This Fellowship will provide five individuals with the opportunity to write for the AJWS Dvar Tzedek, a commentary on the week’s Torah portion that relates to the Jewish imperative for social justice. By using traditional and contemporary exegesis, Fellows will craft each Dvar Tzedek to inspire Jewish engagement in global justice efforts. The Dvar Tzedek is published on the AJWS Web site and sent via e-mail to supporters across the country. It is also syndicated on other Web sites, including MyJewishLearning.com.
Each Fellow will write approximately 10 Dvar Tzedek commentaries between September 2007 and September 2008 and will receive an award of $2,000 as well as a one-day training seminar and ongoing guidance from the education and communications staff at AJWS.
Please visit www.ajws.org/parshah to download the application and view previous Dvar Tzedek commentaries. The application deadline is July 1, 2007. Please direct all questions to Sarah Margles at smargles@ajws.org.
AJWS is an international development organization motivated by Judaism’s imperative to pursue justice. AJWS is dedicated to alleviating poverty, hunger and disease among the people of the developing world regardless of race, religion or nationality. Through grants to grassroots organizations, volunteer service, advocacy and education, AJWS fosters civil society, sustainable development and human rights for all people, while promoting the values and responsibilities of global citizenship within the Jewish community.
Filed under
At the nexus of brand marketing and contemporary Torah Judaism you will find this blog, where I ask the question, “Who is Moshiach’s target market?”
Jewish tradition is replete with phrases regarding the generation to which Moshiach will come. The generation to experience the Messianic transition is to be “(brazen-)faced as a dog”, is to “thirst for the words of G-d”, and so on. Today, our classification systems are less likely to offer an animal analogy as they are to rely on psychographic, consumer research, or demographic data.
I proffer that Web 2.0, social networking, and social marketing — buzzwords which are becoming the lifeblood of the new marketing arenae — provide a uniquely pro-Messianic environment.
So who is Moshiach destined for? The collaborators, the individualists, or the workaholics? The “early adopters” or the “echo boomers”?
Baruch Hashem for BrandWeek.
Filed under
Very exciting–the uh-may-zing Bar Ilan University Jewish text database, featuring just about everything you could think of and a lot of stuff you couldn’t, is free and online for the time being, anyway.
Check it here.
On Macs, it works with Firefox but evidently not Safari.
(Thanks once again to Dr. Aryeh Cohen for the heads up.)
Filed under
[Thanks to BZ for encouragement posting this, originally given as a dvar torah Friday night.]
In my Talmud class this semester, we are studying tractate Brachot (Blessings), chapter four. In it (27b to 28a), there is an intriguing story about Rabban Gamliel, the great leader of the beit midrash, the house of study of the rabbis, right after the fall of the Second Temple.
So, Rabban Gamliel is not such a pleasant guy. He runs a tight ship. He does not allow multiple rulings in his beit midrash, at least not when the disputed one is his. He sometimes likes to humiliate his peers to make them recant their disagreements with him.
He especially has it out for Rabbi Yehoshua. One day, when Rabbi Yehoshua disagrees with him, he makes Rabbi Yehoshua stand up in front of everyone and deny the disagreement. He then makes Rabbi Yehoshua stand for the rest of Rabban Gamliel’s lecture. Just stand in the front row, in front of everyone, as an example. At this point, the other rabbis in the beit midrash have had enough. It is time for a change in leadership. It is time for a coup. They stand up and stop the lecture.
The rabbis argue amongst themselves over who will replace Rabban Gamliel, who will have enough yichus because their good family name will speak for them, or who has money so that they can be called before Caesar. Who will be impressive enough to represent them to the world. They choose a successor. This is not the most remarkable part, though.
Filed under
In Israel, the anniversary of Yitzchak Rabin’s assassination is usually marked with commemorative ceremonies. While ceremonies can be nice, they can’t do much more then recall a date, and perhaps make us feel a little sad. While that is important, ceremonies quickly become trite, they don’t interest most people, and they don’t do anything to answer the underlying flaws in our society that allowed the murder to take place.
If ceremonies don’t work, what other options are there? Many, including Amit Gevaryahu, a frequent contributor to the comments here, have likened Rabin’s murder to the biblical murder of Gedalyahu ben Achikam. If they are similar, then perhaps a fast day would also be the best answer here? However, in that same article Amit recognizes that despite having a fast day commemorating his own death, most people do not know who Gedalyah was, or why he was killed. Fasts quickly become only nuisances. Another problem with marking Rabin’s death with a fast day is that even if it is done well, fasts create mourning and sadness, and while appropriate, I think a good response will do more then make us cry.
This year, Mimizrach Shemesh – The Center for Jewish Social Justice Leadership is sponsoring a night of learning, a Tikkun Leil Rabbin at centers across the country. At Hebrew University, Hillel is hosting a program on October 31 that will include a lecture by Dr. Micha Goodman titled, “Social Justice Leadership in a Time of Crisis,” followed by Jewish text study and discussion.
I am very excited about this initiative, and plan on being there Tuesday night. Rabin’s death was a direct result of the misinterpretation of Torah, and one of the most important things we can do to atone for the crime is to fix those errors. Engaging torah in a positive discussion of what it means to be just, of what it means to be a leader, and of what it means to be Jewish, is precisely that antidote. Torah was perverted and tragedy resulted, please God, an honest relationship with Torah and open discussion will lead to blessing.
Filed under
I just put up a little musing on the problematic theology of the Unetane Tokef on Jerusalem Syndrome. If you’re interested, feel free to check it out here.
Filed under
follow us on Twitter
follow us on Facebook
subscribe to our email