Final Thoughts on Jewish Identity

This class has been a real journey for me as an individual and as a Jew. As an individual, it is very interesting to look at any group of people closely. Truthfully, I did not know how the class would end up being structured, but I think that by addressing completley different topics each time, we got to have a taste of many different walks of life for American Jews.


I feel that my whole life, I've questioned my own identity. I know that my political and ideological beliefs are liberal, yet many of the rituals that I observe in my life do not fit into the liberal catagory, for example, keeping kosher, or not being openminded to the possibility of dating a boy who isn't Jewish.

I loved learning about the many different ways that Judaism is manifested in the United States. What was truly interesting for me though, was the fact that as I learned about so many other approaches to Judaism, I became more strongly attached to my own personal beliefs, affiliations, and approaches. However, I don't think that that's necessarily a bad thing.

Homosexuality and Conservative Judaism

As I read the links from the email that Professor Cohen sent the class about the Conservative Movement's new position on homosexuality within the movement.

I think that it is very interesting and appropriate that their new decision on the matter was a very ambiguous one. For my final paper, I looked at the manifestations of the Reform and Conservative movements through the lens of their respective summer camps for the Chicago area, Olin-Sang-Ruby Union Institute, and Camp Ramah in Wisconsin.

I interviewed the assistant director of Camp Ramah in Wisconsin, Rabbi Joshua B. Cohen. When I asked Rabbi Cohen on the policy about homosexuality for staff members of the camp, he gave me this response, "The statement that we make is that camp is place for staff members to feel comfortable creating opportunities for relationships for themselves, all of those relationships need to be done with an eye towards who I am as an educational mentor and is this a healthy relationship for me. " He then went on to tell me that there is no statement made to the staff members of any official policy on the matter.

For me, homosexuality is one of the pivotal issues that defines me as a Reform Jew. However, I think that it is fitting that the Conservative movement would be so conflicted on the issue.

Coffee with Rabbi David Ariel-Joel

On the Friday after Thanksgiving break, a good friend of mine asked if I would join her that evening at Shabbat services at Beth Shalom. She said that her rabbi was going to be giving a guest sermon, and that she would like some company, so I went.y

To my surprise, the sermon was a very interesting one, and the night was delightful.

It turns out that Rabbi David Ariel-Joel was not a typical rabbi.. as it says in his biography on the website for The Temple Congregation Adath Israel Brith Shalom in Louisville Kentucky, "Rabbi Ariel-Joel is a graduate of Hebrew Union College-Jewish Institute of Religion in Jerusalem, where he received his Master of Arts in Jewish Studies and was ordained in 1994. He received a Master of Arts in Jewish Philosophy from The Hebrew University of Jerusalem in 1993. His undergraduate career was spent at Hebrew University of Jerusalem, where he majored in Jewish Philosophy and graduated in 1990.

Before coming to Louisville, Rabbi Ariel-Joel served for four years as Executive Director for the Israel Movement for Progressive Judaism (the Reform Movement in Israel). With a staff of more than twenty, he represented the IMPJ internationally, in contacts with the Israeli government and in all other matters. He also served on the boards of the Council of Reform Rabbis, the Joint Conversion Institute -- where Orthodox, Conservative and Reform Rabbis teach together more than 2,000 people -- and at the Israel Religious Action Center.

Prior to that, Rabbi Ariel-Joel held positions as rabbi for Har-El Congregation, the first Reform congregation in Israel; as Director for the Progressive Beit Midrash; as Director of the Education and Culture Department for Beit Shmuel; and Executive Director and Educational Director of Hamdat, the Association for the Freedom of Science, Religion and Culture in Israel.

A founding member of Kibbutz Lotan, the second Reform Kibbutz in Israel, Rabbi Ariel-Joel has dual American and Israeli citizenship. For four years, he served in the paratroopers unit of the Israel Defense Forces.

Rabbi Ariel-Joel has edited two books: Baruch She'assani Isha (Praised be the One Who Made Me a Woman) about the women in Judaism from biblical times to the present, and The War of Gog and Magog: The Jewish Messianic Idea. He wrote about the portion "Be-ha'alotekha" for the book Opening the Week. He has also published articles in scholarly journals."

Rabbi Ariel-Joel's sermon was about Reform Judaism in Israel. The sermon basically talked about how the Israeli government discriminates against all forms of Judaism that are not Orthodox. He said something along the lines of Israel being the only country in the world where Jews do not have complete relgious freedom.

After the service, Rabbi Ariel-Joel invited my friend and I out to coffee, and we decided to go. It was amazing to be able to ask such an esteemed Rabbi questions on his perspectives. It was interesting to hear what he thought about the religious situation in Israel, and how religion, especially Judaism has such a negative connotation within Israeli society. We also discussed how it is interesting that in Israel somebody can be completley secular, and yet still has Judaism as a part of his daily life, because of the society in which he lives, whereas in the United States, if a Jew wants to become secular, there is nothing keeping him from giving up every aspect of Jewish life. Rabbi Ariel-Joel pointed out, however, that just because Israelis are forced to do Jewish things, it does not make them less secular.

All in all, it was a wonderful Shabbat evening, and I was very glad to have had the chance to learn from Rabbi Ariel-Joel.

Jews and Genetics

I believe, especially in light of the Holocaust, that it can become a slippery slope when defining Jews by their genes. I do understand what Professor Cohen had said in class about the reason for the ample research on diseases that affect mostly Jewish people is because of the Jewish Peoples' close relationship with the medical community.

It seems to me that one of the reasons for the Jewish peoples' outstanding relationship with the medical community, and an explanation for their trust in modern medicine is actually rooted in Jewish texts and law. For instance, traditionally, it is permitted to break Shabbat if it is a health emergancy. The same is true for breaking kashrut if say, one was stranded on a deserted island. These rulings regarding Jewish law are based on the value of "pikuach nefesh", the idea that saving a life holds precidence to most else.

However, with all of this being said, I think that the Jewish peoples' relationship with the medical community better explains the reasons for the great amount of research and the many foundations supporting diseases that affect Jews.

On the site www.ygyh.org/taywhatisit.htm it is clearly stated that Tay-Sachs Disease is also found among French Canadians and Cajuns from New Orleans... therefore, it is hard for me to believe that Jews are a race, or a genetic pool, but are simply more of an ethnicity, just like other ethnic groups, such as French Canadians.

Messianic Judaism

Today in class the discussion of Messianic Judaism really sparked my interest. I must admitt that I have heard of Jews for Jesus and Messianic Judaism before, however, I did not formerly distinguish between the two. To me, in some ways, as a Jew, I have no problem with Messianic Jews, however, in other ways I do see a problem.

For me, the problem with messianic Judaism lies in that the way in which messianic Jews go about proselytizing is deceitful. I think that this is a problem not in what they are preaching, but in the fact that they are pretending to have beliefs that they do not hold, and pretending not to have beliefs that are central to their lives. I think that this is dangerous in that it could really damage a community.

On the other hand, I see no theoretical or ideaological problem with Messianic Judaism. I believe that Judaism is much more about the community and shared actions than it is about theology, therefore, a person's own's beliefs are not something that I am going to question or doubt. I do not see how a person who calls him/herself Jewish and also believes in Y'eshu HaMashiach is considered a threat, because I believe that Judaism in its many forms is strong enough that most Jews will not be turned on to this sort of ideaolgy. Furthermore, I believe that if a Jew does turn to messianic Judaism, then it is because they were not feeling fulfilled with Judaism, therefore, if the path of messianic Judaism leads them to fullfillment, then so be it, and good for them.

In addition, I know that in practice there is a difference, but I would argue that members of the Lubavitch Chabad sect of Judaism that believe that Shneerson is the messiah are not that far off from members of the messianic Jewish movement.

Jewish marginalization in our own class

Today, during the class discussion, I was very intrigued by delving further into many of the essays in the "Flying Camel" book. I think that what Professor Cohen said about the contributors to the book expecting to be marginalized for being Jewish among non-Jews, especially among Arabs and Muslims, but being surprised to come to places such as the United States and Israel and also be marginalized is both logical, and yet surprising.

It seems as though both the United States historically (the politics surrounding immigration can certainly be debated in the modern day) and Israel (when dealing with Jews) pride themselves on welcoming in the world population that is not welcomed elsewhere. However, it is logical that this marginalization would occur in both of these places as well.

Judging from pure personal experience of having grown up in the United States, I would argue that while in theory the society as a whole, and certainly the more left liberal leaning culture of the United States preaches acceptance and tollerance. However, in a given day, I would argue that an enormous amount of marginalization occurs affecting everybody, in other words, I agree with Professor Cohen that the marginalization is not discriminatory.

For example, today in class I made a comment about how my family is involved in the Jewish community, but does not keep kosher. To this, a certain classmate, who I will not name, gave me a dirty look, made a growning noise, and shook her head in the "no" motion. This showed me that she disapproved of the way that my family practices our religion. Now, I am certainly not going to feel offended by my fellow student's reaction, because I have somewhat of a thick skin, but I would say that even today in class, technically, I was marginalized for having a family that's standards regarding the Jewish diety laws differed from the traditional standard on those laws.

I think that this student's outburst in class was a shame, and somewhat ironic, being that we were discussing marginalization. Therefore, to relate this little anticdote to back to the discussion of the "Flying Camel" book, I think that while the marginalization of Eastern Jewish Feminists is unfortuante, and should not occur, I think that the sad truth is that it is what can be expected from a soceity that has many close minded and ignorant members.

Borat and Sacha Cohen

On this past Friday night, I went to see the movie Borat. Borat is a character played by Sacha Cohen, a Jewish comedian. The movie's loose plot is based aroud the main character, Borat and his journey to the United States.

Borat is from Kzachastan, and is overwhelmingly anti-semitic, sexist, anti-gay, rascist, and basically any other ist that you could find. The plot has Borat travel to the United States to learn about American culture to bring the lessons that the culture has to offer back to his home country. While Borat is in America, he watches Bay Watch, and falls in love with Pamela Anderson, and the rest of the movie becomes a road trip from New York to California, so that Borat can find Pamela Anderson, marry her, and bring her back home to his country.

Throughout the movie, almost any group that can be made fun of, is made fun of. Borat pokes fun at Jews, Evangelical Christians, gays, blacks, women, college fraternity boys, and republicans, to name a few. However, I would argue that this movie is more than simply stupid and offensive humor, but rather this movie is a loose commentary on society.

Focusing only on the parts where Borat pokes fun at Jews, first of all, there is a scene in the beginning of the movie in Kzachastan, where there is the "running of the Jews". In this scene, the Jews are humongous heads, with horns, that need to be attacked by Borat's village. I think that while this scene is so far exaggerated that it becomes funny, it is telling of anti-semitism that still exists in Europe, and the movie exposes how ridiculous and outdated that anti-semitism truly is.

The comedian that plays Borat is actually Jewish, and every time that he speaks in "his" language, he is actually speaking in Hebrew. I think that this shows the Jewish community that Borat is only poking fun, and that the movie is nothing that is meant to seriously offend.

All in all, I LOVED this movie, and I think that it is a very intersting social commentary, as well as a feel good flick, that made me laugh so hard that my stomach hurt!

Trembling Before God

On Sunday afternoon, Deana Sussman and I went to the library to watch the film "Trembling Before God". I left the library on Sunday feeling somewhat depressed. I think that the film portrayed such a bleak outlook for people who were both gay or lesbian and orthodox Jews.

In the beginning of the film, a comment was made that it is more society that shuns the queer community, rather than the actual Jewish laws. I do agree with this statement, although, I do also recognize that the tradition of shunning gays comes from the text of Leviticus 20:13.

Another interesting thing that I picked up from the movie, was when Dr. yaakov Maer Weil was telling the story about the woman that she had in therapy for depression, and of her gay husband. Dr. Yaakov Maer Weil's conclusion to the story ended with him acknowelding that the gay husband had been struggling with his homosexual urges for forty years. This is interesting to me, because in the Torah, the figure of 40 is used at least a few times, Noah was in the ark for forty days and nights, and the Israelites wandered the desert for forty years, forty is a number with the significance of being a lot. So, it is almost unimaginable that somebody would struggle with his own sexuality for forty years.

Another story that really hit me was that of the Hasidic Lesbian who had been married but now lives alone. She said "I think I'm probably the only one." meaning that she thinks that she is the only hasidic lesbian, and she also stated "I feel like I'm an outsider, there's no place for me there.". I think that this is the saddest thing, because there must be other women feeling the same way that she does, but because it is such a shanda to be gay in this community, she has to be alone.

Whether or not homosexuality can be cured is not for me to decide. Personally, I believe that it cannot be cured, but I have never been in the situation, and I am not going to judge the Orthodox rabbis, or the people in the community who believe that homosexuality is an evil inclination to be overcome. However, I do think that it is awful that the community does not provide more support for thier dedicated members who are struggling with this issue!

Dan Nichols at Hillel

On this past Friday night, Dan Nichols came to Hillel to lead the Reform Shabbat services, and to lead a song session after dinner. Dan Nichols is a self proclaimed Jewish rockstar. However, I would call him more of a "songleader extrodinair".

Nichols has written many of his own songs, as well as tunes to prayers. During the Shabbat service however, he used a combination of tunes written by himself, and by Debbie Friedman. He led the service with his voice, accompanied by his guitar, and I've got to say that it was a beautiful and meaningful service.

The amount of people that showed up for the service was amazing, they filled up the entire top floor chapel in Hillel, which was unheard of before for the Reform services. In addition, the entire room was singing and humming along, and though it sounds corny, I could literally feel the level of spirituality in the room.

It is very interesting for me to see the difference between a normal Reform Shabbat service at Hillel, compared to this one, and I think that it says a great deal about the power of music in a prayer experience. I think that the music really has the power to make or break a person's experience at services. It is so much easier to feel at one with God, and with the Jewish people, when I am wrapped in beautiful melodies, that touch the soul.

I am so glad that I had the chance to experience services with Dan Nichols!

NFTY in Israel Study, juxtaposed with my NFTY in Israel Personal Experience

I was so happy to read this study, because it hits home! I have applied to go abroad next semester to Israel, even though I spent a semseter of high school in Israel on NFTY's Eisendrath International Exchange Program.

While at the time and in the immediate aftermath, I felt that the Israel experience that I had while living there for a semester was totally authentic, I now, three and a half years later, and with one more short visit to Israel under my belt, do not feel like I have had the FULL Israel experience.

I think that the study that we read for class was EXTREMELY insightful, and head on, in many of the catagories. The one that I will discuss is that of the group living in a bubble.

The study read "To the consternation of the ethnographers, the youngsters filled gibush, a form that has such resonance in Israeli culture, with the American (and American Jewish) cultural content they brought to Israel, while insulating themselves from the sights and sounds that were supposed to define The Israel Experience."

This was TOTALLY and true of my NFTY semester in Israel. While we were in Israel, we had prayer services twice a day, and observed Shabbat, but in the Reform Movement style. All of the congregations that we visited to celeberate various Jewish holidays were congregations that were affiliated with the World Union for Progressive Judaism, which is the name for the Reform Movement everywhere but in the United States and Canada.

I felt that I came out of the NFTY in Israel semester feeling a seriously strong connection to Israel, but also with a renewed love for the NFTY culture, and the Reform Movement. The principle of EIE, Baruch Krauss, has said that the goal of EIE is to produce strong Reform Jews, with a strong connection to Israel.

The program certainly did do this, and I don't think that teen tours to Israel are wrong for having particular goals, as long as they are upfront with everybody on what those goals are. However, I feel that now, I'm at a point in my life where I want to spend significant time in Israel, outside of a closed in group, with closed in rules, and with idealogies and views being pushed on me in a sense. I will be thrilled if I get into HU through IU, I hope that the experience will be everything that I hope it will be. That is, an experience where I have a chance to get my own taste for the country and for the culture, and a chance to experience other avenues of Judaism there other than simply that of Reform Judaism in Israel!

Lost Tribe Introduction

I was so thouroughly intrigued by the introduction to the Lost Tribe book. I thought that Zakrzweski's description of the "Bad Jew" book readings in the KGB themed venue sounds like an event which I would love to attend.

I think that it is so wonderful that there are young authors living authentically Jewish lives, of many varying degrees, who are expressing themselves. I think that it's wonderful that these young authors are in fact pushing the limits of what is acceptable to write about or to say.

I know for instance, I would personally never make a Holocaust joke, however, I do not think that it is innappropriate necessarily to have it in literature, if the author is comfortable with it. For instance, it always baffles me that Israelis make Holocaust jokes all of the time, although, I guess when looking at it from a few steps back, humor is most definetley a coping mechanism, and any coping mechanism is good if it helps people cope with the horrors of the Holocaust.

On another hand, I think it is interesting that one of the genres which was outlined in class was that of the Holocaust. Personally, I think that it is important for people to learn about the Holocaust, but I think that it's a shame when people, Jewish or gentile, immediately identify Judaism with he Holocaust, rather than with say the state of Israel, or with principles of social justice, or with the rich Jewish history, etc...

The Hebrew Hammer, I'm Not Impressed!

First of all, I'm sorry that I am posting this blog late, I have just been overwhelmed with midterms.

I watched the Hebrew Hammer with Deana at my house the night before we had the class on Jewish films. For many reasons, initially, I was not impressed with the movie. I did not find it to be funny or entertaining. I think, to be honest, that this was partly because I was in a bad mood. But moods aside, I thought that the humor in the movie was extremely elementary. In addition, I thought that the way that the movie treated both black Jewish relations and Christian Jewish relations was extremely disrespectful and distasteful, especially since the movie aired on Comedy Central.

From another perspective, I thought that the movie did express a view point similiar to the view point of Heeb magazine, I feel that the movie was targeted towards an audience that identified with Judaism in an American secular way. That is, Americans that hold the stereotypes that were portrayed in the movie of the religious Jewish community, rather than appealing to the actual religious Jewish community, who would, I would assume, in a general sense, would react to the movie the same way that I did... that is unamused, and unimpressed.

The Talmud and The Internet

A few years back, I read a book called "The Talmud and the Internet". I found a good summary of the book on the amazon.com website:

"The Talmud and the Internet by Jonathan Rosen is a small, wise, ingenious meditation on faith, technology, literature, and love. In the book's opening pages, Rosen (formerly the culture editor of Forward) seeks solace after his grandmother's death in the poetry of John Donne. Nagged by a half-remembered phrase from one poem, Rosen tracked down the text online, and "For one moment, there in dimensionless, chilly cyberspace, I felt close to my grandmother, close to John Donne, and close to some stranger who, as it happens, designs software for a living." In the Internet's "world of unbounded curiosity, of argument and information, where anyone with a modem can wander out of the wilderness for a while, ask a question and receive an answer," Rosen finds a real parallel to the Talmud, "a place where everything exists, if only one knows how and where to look." The literary resemblance has a cultural resonance, too. Rosen observes that "the Talmud offered a virtual home for an uprooted culture, and grew out of the Jewish need to pack civilization into words and wander out into the world." And the Internet suggests to Rosen "a similar sense of Diaspora, a feeling of being everywhere and nowhere. Where else but in the middle of Diaspora do you need a homepage?" In Rosen's analysis, the Internet and the Talmud signal and salve social and spiritual isolation. His book does this same thing, too."--Michael Joseph Gross

I feel that the internet has acted in a way for Judaism as a resource. It is a resource for organizations to get the word out about why they exist. It is also a tool for individuals to use in order to make educated decisions, and to find quick facts. In a general sense, I think that Judaism being involved in the internet is a good sign, because it shows that Judaism is progressing with society, and growing and modernizing constantly.

On a totally seperate note, I have the same issue with the aynroah website as I do with the concept of women not being able to sing, or with the mechitzah. It is very hard for me to view communities that need to limit themselves in order to stay within the boundaries of the community in a negative light. I think that the fact that all temptations and all signs of the outside world need to be removed from sight, sends a message that the community and the lifestyle isn't confident in itself to trust that members would still live that lifestyle even with temptation.