Talking a Touch Away
These conversation guidelines are for you to use at your own discretion. Feel free to use them fully, partially, or to ignore them completely…
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Chapter 6: The structure and institutions of the Jewish community
So what did the whole thing look like?
In this chapter we will examine how the Jewish community was structured and how the values and beliefs that lay behind the whole Rabbinic system produced an institutional structure that reflected them. We will examine the institutions of the community and we will acquaint ourselves with the main types of personality that could be found in such communities. We will then go on to examine the way that individual communities fitted into a wider structure within a given center and finally we will look at the issue of relations between different centers.
Click for the downloadable pdf of this chapter. To Full Post
How Obama Taught Me To Love American Jewry – Blog
OK, so I’ll admit it, Obama’s speech at the URJ biennial on Friday blew my mind.
If you haven’t seen in it, see it. If you haven’t seen it and you’re not American, see it twice.
Half-an-hour of effortless, seamless rhetoric tying together Jewish, human and American narratives in a beautiful figure-eight loop, that doesn’t seem to be coming untied anytime soon. To Full Post
Omer
Spark: The Omer represents the process of Jewish history unfolding. It is a time we journeyed as a people from slavery, to freedom, and to being in covenant with God. But the Omer journey didn’t just happen in the Torah: important events in our history and of Israel happen during this auspicious time. It is a time of appreciating that journey, and looking forward to the next step.
Challenging the Status Quo
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Women at the Temple Margins
If you have been to the Western Wall recently, you may have noticed that the women’s section is markedly smaller than the men’s section, despite the fact that the number of visitors on both sides is approximately the same. This leaves many women feeling disrespected, not to mention uncomfortable, while praying at one of the most holy sites of the Jewish people.
Egypt, Exodus & Sinai: Building blocks of a Nation – 7
The beginning of Jewish peoplehood occurred in Egypt. This is striking in the first verses of Exodus where the text lists the sons of Jacob who came to Egyptas individual families and then just a few verses later Pharaoh designates them – for the first time ever- as the nation ofIsrael. The birthing process of our people included enslavement, redemption and revelation, all which occurred disconnected from a national homeland. This lesson will explore the historical, philosophical, social, theological and moral significance of that process. Through discussion and comparative sources we will attempt to understand the implications of those particular beginnings: how they imprinted the nation ofIsrael, their consequences, the effects they had on our character, self image and destiny. To Full Post
“…For the land is Mine” – laws governing the use of the land – 9
The Torah – given in the desert – contains a number of laws that restricted our freedom to exploit the land upon our entry into it. These include limits on when we may work the land, what we may sow and how we may harvest – and also taxation on the produce. Since these commandments are only binding on Jews living on their land in Eretz Yisrael, the tradition developed a special attachment to them – as long as we are living in exile, we are denied the opportunity to fulfill these mitzvot, so our religious life is incomplete. These laws therefore came to symbolize the specialness of the land, our connection to it, and our longing for it when we are in exile. Of the various land-based laws, the sabbatical year (shmita) is probably the best known example, and one whose restoration has generated interesting debates over the past century and a half, so we will examine it as a case study in this unit. This exploration will touch on questions about the nature of land ownership, about mechanisms of social justice, and about the relevance of biblical precepts in the post-biblical era.
The Covenant, the Land, the Hand of God in History – 10
We will discuss the covenantal view of history and its implications for our reading of the biblical historical narrative and rabbinic texts; does God determine history as a response to our merits/sins? Does this imply we should undertake a passive role when national disasters occur, since they are simply the hand of God dealing out our due punishment? Is there a rational way to interpret the same concept of historical consequences for our actions? How do we relate to and teach this concept after the Holocaust? What does this mean for the modern State of Israel – do we have an unconditional right to the Land, or is it dependent upon our actions?
Teaching the Bible, Teaching Israel – a Pause for Reflection – 18
As mentioned in Lesson 1, this course is based on the assumption that in liberal Jewish education, the three primary texts are the Bible, the Siddur, and the calendar; thus about two thirds of the course meetings focus on study of these sources, with the last third devoted to modern history and current issues. The emphasis in the first third, the Bible section, has been on helping participants maintain their alertness to the opportunities for teaching Israel in just about any Bible lesson. After all, the Bible is a book about God, the Jewish people, and the Land of Israel. However, in recent generations, the land has lost some of its centrality, at least in liberal Jewish classrooms in North America. So, first of all, this course seeks to refocus the teaching of Bible, to keep Israel always within the field of vision; the Bible must be understood and taught as not only the biography of God, nor only the history of the Jewish people, but as the story of the three-way relationship of God, people, and land.
This lesson seeks to present an opportunity to step back and reflect on some of the underlying questions that must be addressed in our teaching of this relationship.
Counting down to Shavuot – 32
Perhaps more than any other holidays, the shalosh haregalim – the three pilgrimage festivals of Sukkot, Pesach and Shavuot – are rich in physical associations with Eretz Yisrael. All three were originally festivals of thanksgiving for the bounty of the land, so they speak of the produce of Israel and the seasons of Israel – and, because they involved a pilgrimage to the Temple in Jerusalem, they speak of the geography of the land as well. As we observed them in their somewhat abstract, attenuated form in exile, they served as a constant link, a sort of virtual reality connection, between Jewish life throughout the world and the physical reality of Eretz Yisrael. And when we consider that Sukkot is eight days, and the period from the beginning of Pesach through Shavuot is over seven weeks, we realize that for two full months of the year the Diaspora Jew lives through a symbolic reenactment of the experience of farming in Eretz Yisrael. This is a powerful form of Israel engagement; it is of interest for us consider what kind of relevance and meaning it can have for non-orthodox urban/suburban Diaspora Jews living in the plastic age. This unit focuses on the agricultural origins of the Omer counting and of Shavuot, and explores the place of these days in modern Israeli culture.
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