folklore 358 blog

Final Thoughts on Jewish Identity

2006-12-13T19:28:00.000-08:00

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

2006-12-13T18:58:00.000-08:00

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

2006-12-13T18:34:00.000-08:00

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

2006-12-13T18:25:00.000-08:00

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

2006-11-27T15:39:00.000-08:00

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

2006-11-13T12:07:00.000-08:00

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

2006-11-05T11:26:00.000-08:00

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

2006-10-31T09:06:00.000-08:00

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

2006-10-31T08:59:00.000-08:00

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

2006-10-24T19:52:00.000-07:00

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

2006-10-24T19:12:00.000-07:00

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!

2006-10-24T18:26:00.000-07:00

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

2006-10-11T18:54:00.000-07:00

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.

Neshama Carlebach - Ani Shelach

2006-10-07T21:27:00.000-07:00

The reason that I chose to listen to, and evaluate the Ani Shelach album by Neshama Carlebach was because I am familiar with Shlomo Carlebach's music, and I knew that Neshama means soul in Hebrew, so I thought that maybe this would be a modern "soul" version of Carlebach's music.

To my surprise, I learned that Neshama Carlebach is actually the daughter of the late Shlomo Carlebach. Shlomo Carlebach was unarguably the greatest Jewish religious songwrite of the twentieth century. More than creating words for songs, Carlebach used words from Jewish texture and liturgy and put them to music, to be sung in Jewish communities, whether it be song sessions, or actually using them during worship services.

In Neshama Carlebach's album ani shelach, which literally means I am Yours, most if not all of the songs are her father's originals, sung with instruments in the background, and by her, yes her, a woman. The reason that I am surprised that Neshama is carrying on in her father's legacy, is because, if I'm not mistaken, Shlomo Carlebach was an Orthodox Jew, and again, if I'm not mistaken, which I might be, I believe that he was a part of the Chabad movement. From what we talked about in class, it is a HUGE taboo to have a woman singing these religious songs. Therefore, it is interesting that this music is produced and popular.

On a personal level, I think that her songs are wonderful. I think that listening to the prayers being sung with her modern touch and her seductive voice makes the words resonate further with me. Her music made me think about the words on a deeper level, even for the few moments that I was listening to it. I especially enjoyed the Mah Tovu song on the track. It was beautiful to hear the chorus of the text being sung over and over, with the music in the background.

I looked up Neshama Carlebach online, and one of the sites that I found reviewed her music, all of it was in a positive light. However, some of the reviews said things along the lines of

Neshama demonstrated that she had much of her father's charisma, confidence, and musical abilities. Before long the audience was on its feet dancing. Ari Goldman - The New York Times

When Neshama Carlebach sings, she brings a bit of heaven down to earth. Lisa Traiger - Washington Jewish Week

I think that music like Neshama Carlebach's music in some ways, reminds me of the concepts of liberal Judaism. No, it is not traditional, and no, a woman is technically supposed to be singing these things. And no, these prayers are not supposed to be put to instruments. However, even with breaking all of these rules, the music is still resoundingly Jewish, and I think that it brings about an intense spirituality even though it goes agains the grain.

New Voices

2006-10-03T15:49:00.000-07:00

The very name of New Voices Students with Jews on the Mind is very telling. The name states that the magazine is comprised of articles written by students about topics that affect Jews. I was beyond intrigued by many of the articles that I read in this issue.

The very cover of the magazine, show students protesting with signs saying things such as "Birthright? BirthWRONG! Alternative trips gaining popularity", "Knowing Thine Enemy Learn Arabic Why are Jewish Students Studying Arabic?", and "Ordination regardless of Orientation". These statements are extremely loaded statements, and by the cover, it seems as though the magazine would be a very liberal one. Also, it seems as though the magazine advocates ways for students to be Jewish aside from the accepted norm.

For example, the birthright sign, is most likely referring to Taglit Birthright Israel trips. These trips are supported by organizations such as Hillel International. However, the editor of the magazine's article for this issue spoke about how Hillel is not for every Jewish student, and how the Avi Chai report was most likely innacurate.

New Voices also seems to address a plethora of issues, from Orthodox Lesbians and ordaining rabbis who are homosexuals, to the Israeli Palestinian conflict, and how it plays out on campus. I think that this magazine speaks to me, because I can agree with most of the articles. However, I am extremely liberal, and I feel like this magazine's flaw is that it is also very liberal, and its articles need to be taken with a grain of salt. I think that the old joke of two Jews sitting in a room have three opinions applies here. While I think that the magazine is valid, I'm sure that I could find Jews who think otherwise.

Colbert Report

2006-10-03T15:25:00.000-07:00

As a first response to the Colbert section that was online, I literally laughed out loud, and was very entertained by it. As a Jew, and as somebody who has at least an elementary understanding of the High Holy Days, and their significance, I thought that this was pure satire, and it was tasteful enough not to be offensive.

However, a vast majority of the audience that is watching national television, is not a Jewish audience. Sure, there are places in the country where Jewish culture is streamlined into mainstream culture. New York, would be the prime example of this. Therefore, I think that including this material in the show, reflects New York culture, rather than national culture. Therefore, I think that it is safe to say that Jewish culture is seen as part of the New York culture, which is depicted for the entire nation's entertainment.

I feel like this segment makes light of Jewish Christian relations. Meaning that, it seems like Jews and Christians are equal in society, but with different relgious standards and practices. It is also very interesting that Stephen Colbert felt that he could be part of the Yom Kippur rituals.

Specifially, there was the star of David on the telephone, and both Hebrew words and letters. I think that the meaning behind these symbols is simple. First of all, the Jewish star appeals to everybody. Even if a person has not met a Jew, the chances are that that person would associate a Jewish star with Judaism. As far as the Hebrew is concerned, it seems as though the higher level of Jewish symbolism is there to entertain the Jewish audience.

Philanthropy and Judaism

2006-09-25T10:10:00.000-07:00

I think that the network of Jewish Federations is an incredible thing. The number of lives that are improved by the organizations that are supported by Federation money is probably close to innumerable.

I believe that there are very few points that unite Jews from all walks of life, however, the Federation manages to do so. However, I am not under the impression that Jews are united simply by giving money, or even time. I feel that what unites so many countless Jews are the causes to which they are giving their money and time.

For example, the Israel emergency Fund. Of course there will never be any cause or value or belief that every member of a group will support or believe in, but if there was a cause that was close to being supported by the vast majority of Jews, I would say that it is the general well being, and survival of the State of Israel. In the case of Israel, the Federation unites Jews by being the organizing force to channel that passion, and concern for Israel in monetary measures that will provide much help for the citizens of Israel in the aftermath of the Conflict with Lebanon, and more specifically with Hezbollah.

When it comes to Judaism, I am very critical very often. I am critical of my own movement, the Reform Movement, for being too loose and without enough borders and constraints. I am critical of the more right leaning movements for not being progressive, and for having a history of holding women back. I am also critical of the Federation System for some of the tactics they use to raise money, such as public embarrassment. However, with the Federation, my criticisms are silenced by their results.

In class we talked about Maimonides' levels of tzedekah (loosely translated as charity); while I know that some of the giving that goes on in the Federation is not at the highest of Maimonides' levels, it is better than no giving at all. And furthermore, I have to believe that the money is going towards causes about which many Jews, who have a myriad of differing beliefs, care deeply. This is no small feat, and I admire it greatly.

Deception and Chabad

2006-09-24T22:03:00.000-07:00

As I was sitting in class on Wednesday, I could not help but being a little bit frustrated as we read about Chabad. On an experiental level, I have not had positive ones with Chabad. I have felt, as a female, that I was a second class citizen when I had attended Chabad functions, or approached Chabad "public booths" in the past, both in Bloomington, and in New York. However, my own feelings from my experience with Chabad was not all that I had a difficult time with.

As I was sitting in class on Wednesday, and watching the Chabad telethon dvd, I was appalled. I felt that using famous people from Hollywood to endorse a cause which they clearly did not fully understand was unethical and deceptive.

I am in NO WAY saying that Chabad is evil, or a terrorist organization, but I could not help but draw a parallel with Chabad and Hezbollah in my mind.

Both organizations do good things for people. Chabad takes Jews in, and gives them a community, and is involved in charitable projects. Hezbollah rebuilds ruined cities in Lebanon, helps people with healthcare, and provides education among other things.

But it would be simply ignorant to think that the above statements are all that describe Chabad and Hezbollah. Hezbollah may do some good things, but their main goal is to wipe out Western culture, in a very literal sense. They want to destroy both the United States and Israel. Likewise, Chabad is not simply about getting Jews to a higher level of self-fullfillment, it is about getting the proper amount of Jews to follow mitzvot (commandments) in order to bring about the Messiah. (The dvd did not even define mitzvot as commandments, but rather as good deeds, this had to be a decision in wording rather than a mistake that was overlooked).

I suppose my conclusion is this: I would not give any support to Hezbollah, because even though they do make some sort of positive contribution to their society, their overarching goals are horrible. Similarly, Chabad's overarching ideology does not match mine, and I am wary of an organization that is not completley upfront about its ideals at all times.

Modern Orthodoxy

2006-09-10T15:36:00.000-07:00

After going through the reading, and exploring the OU website, and after having thought about some of these issues on a personal level outside of this class, I certainly admire many aspects of Modern Orthodoxy.

I believe that even if the numbers are not as strong as examines piece would have readers believe, the numbers are not the heart of the strength of Modern Orthodoxy. I would argue that the strength of Modern Orthodoxy lies in the strength in identity and principles that the movement as a whole holds. Of course, there are serious binding questions, but from my experience, it seems that people who identify with the Modern Orthodox movement, as a generalization, have a good level of Jewish knowledge, from current events in Israel, to Talmud (The recorded oral Jewish tradition) and halacha (the Jewish laws, or the path that Judaism as a religion lays out for an individual to live his/her life), in addition to being full participants in the secular world.

I am so interested in the question of the role of strong minded females in the movement. Growing up, my parents encouraged me to be Jewish, but to a certain extent, they did not want me to become too Jewish. My parents, "good Reform Jews", equated any form of Jewish Orthodoxy with females being of less importance than males in every realm. I must admit that for a long time, I bought into this stereotype, however, I have recently learned otherwise.

Last Winter Break I participated in a Hillel Mission Trip to Israel with the trip being focused on Jewish Pluralism. On this trip, the group traveled around the country to different yeshivas, beitei midrash, and Jewish schools from all different denominations. For me, the most interesting stop that we made was to a women's yeshiva called Nishmat. This was anultra-Orthodox yeshiva just for women, and there they learned topics just as seriously as men did. These women had their own minyans (prayer groups) and followed Halacha as much as the Josh in the next yeshiva down the street. From Nishmat, I discovered that there is a growing fight for women's' equality within the Orthodox movement.

I've always thought that if I were a boy, I would be drawn to Orthodox customs and the community, because they are fully included, however, maybe at some point in life, I'll find a community that includes women and considers themselves to be Orthodox.

I also believe that the Reform Movement would have you believe that they are the most politically and idealistically liberal, but I do not know if this is actually the case. The difference is not in the ideals, as much as it is in the place of Jewish law and tradition.

I am seriously intrigued by the Modern Orthodox Movement.

Reform Judaism Blog

2006-09-03T21:28:00.000-07:00

It is very interesting to research about a movement that is so close to what has formed my own Jewish identity. I have grown up in the reform movement through my temple, my camp, my fellowship program, and my youth group experience. I am looking forward to the discussion in class about Reform Judaism. I certainly have my own opinions about the issue, both positive and negative, and I am excited to discuss the movement from an outside academic perspective.

To answer some of the questions that were given out in class though, I used both the internet and my own personal experience, so I am sure that even though it is not intentional, my answers may be a bit biased.

Reform Judaism is ever changing, change is the constant. It evolves with the evolution of society and culture, and the needs of its members. Its principles include tikkun olam, social action and justice, and living based off of the interpretation of Jewish texts, however, it is different from other forms of Judaism because it is an all inclusive community, meaning that converts, non-Jewish spouses, children with only a Jewish father, and homosexuals are all seen as equals. Also, it is a completley egalitarian community where women have the same privlidges and responsibilities as men do in the community.

The heirarchy of the movement is two fold. There is lay leadership as well as professional leadership. This exists at all levels. Starting with the individual temples all of the way up to the URJ North American board. The lay leadership is elected, and the professional leaders are hired. Desicions are split between the two. For instance, at my own temple at home, the rabbis are members of the "worship committee" but the big desicions are made with the advice of the rabbis but voted on by the lay leaders.

Reform Judaism is a hub for a plethora of organizations and institutions. There are the 900 + temples, the RAC for social action and justice, the north american brotherhood and sisterhood, the youth movement, the camps, and the professional associatons for the rabbis cantors educaters and administrators, not to mention HUC-JIR the seminary of the movent, along with the URJ press the list goes on...

Reform Judaism differentiates itself from other groups by being liberal withouth doubt. Reform Judaism doesn't make its official stances based on what one person or group of people thinks, and it isn't always based heavily in text, as much as in general principles.

Reform Judaism relates to the non-Jewish world though social action and justice, and by making it a priority to "preach" being productive members of the broader communities as Jews.

The population of reform Judaism is split up geographically by regions. The most prominent demographics are in cities where there are a good number of Jews. Also, in liberal communities. In addition, in my experience, I have found that while there ARE serious Reform Jews, who are in the movement for what it stands for, there are also a GREAT number of members who are in the movement because its the "easiest" to be a part of without having too many Jewish obligations being forced on them.

Reform Judaism most definetley talks about God, and people being created in God's image. However, it is widely accepted if members do not believe in God.

Reform Judaism looks at modern history from a historical standpoint, but biblical history metaphorically. Also Reform Judaism has a very proud history of its own.

Major issues are generally those of political content.

To join the group, one has to be a member of a Temple that belongs to the URJ.

The economic structure comes from dues to the Temples and then the temples pay dues to the URJ, which are then distributed to all of the organizations. However, things like URJ camps also cost money for the campers for example.

All in all, I grapple with the concept of Reform Judaism, but it is a movement of which I am proud to be a member.

sample blog

2006-09-01T06:46:00.000-07:00

This is my sample blog, just to see if the url is working properly.