Friday, April 29, 2005
The quickest Pesach Seder ever
This is certainly the fastest anyone can do the Pesach Seder (with Techno Music no less). This is a great production by an Israeli website team. Click here to see it.
Wednesday, April 27, 2005
...And I could have been a comedian!
From the NY Jewish Week
Black Is Black
Comedy Central star left behind fleeting thoughts of the rabbinate to become a spirited performer.
By Curt Schleier
Lewis Black as a child wanted to become a rabbi.
Yes, that Lewis Black. The acerbic, fed-up-with-all-forms-of-stupidity, fingers-flailing-in-the-air comedian wanted to be a spiritual leader
He soon realized, however, that his temperament — red face and all — would fail him. So he started telling jokes. Angry, political jokes.
Here’s a recent example: Chiding Mel Gibson’s public statements in support of Terri Schiavo’s parents, for example, Black suggested that Gibson make a sequel to his 2000 film “What Women Want,” this one titled “What Women in a Persistent Vegetative State and Who I’ve Never Met Want.”
His controversial humor has made him a star. Black, 56, appears weekly on Comedy Central’s popular “The Daily Show with Jon Stewart.” He had his own HBO special. He has a new book and CD out. He plays more than 250 shows a year, all for packed houses.
Not bad for a kid who originally thought he’d spend his days in the pulpit.
“I was good in Hebrew, and what else are you going to do if you’re good in Hebrew?” Black asks. “I wasn’t moving to Israel. I had a really great rabbi when I was a kid … he was terrific. But by the time I was a bar mitzvah I was lucid.”
Although Black didn’t opt for the clergy, after all, he says his Jewish upbringing informs his work.
“The thing you gain by being Jewish is the sense of being an outsider,” he says. “So you have an empathy, a natural empathy.”
It’s funny to hear the acerbic Black talk about empathy. Still, trace his comic anger back to the source and you find empathy is abundant.
His humor, it seems, derives mainly from his parents, smart Jewish liberals who instilled in their son a healthy disdain for authority and an ample dose of compassion for those trampled by the powerful.
Born and raised in Washington, D.C., Black’s mother, a substitute teacher, became active in the Woman’s Strike for Peace. His father, who worked for the Defense Department designing sea mines, was slower to come around.
Black claims his dad actually read the Geneva Convention, decided the war was wrong, but didn’t do anything about it until America began to mine Haiphong Harbor. He had rationalized his work by telling himself that sea mines were defensive weapons. But when the United States began to use them offensively, he decided to quit. He retired at 55, 10 years earlier than planned, with one child in college and another about to enter.
As Black wrote in his new book, “Nothing’s Sacred” (Simon Spotlight Entertainment), “It was truly an extraordinary event for a man with a family to give up his income in order to be able to live with his conscience.”
Such idealism, it seems, is there in every joke Black tells. Take, for example, a recent assault on capitalism.
“We believe that whoever has the most stuff when he dies wins,” goes one of Black’s stand-up routines. “Well, you’re dead, f---nut. So you didn’t win.”
The decadence of our consumerist society, it seems, is one of Black’s favorite subjects. Another is religion. When the two meet, Black is on top of his game.
One of his most popular routines, for example, assaults the shopping extravaganza surrounding Christmas. Even though he’s Jewish, Black feels mighty comfortable to rant about what he sees as a holiday run amok.
“Christmas is completely out of control,” goes the bit. “Every year it’s longer and longer. It used to be the 25 days of Christmas. Now it starts before Labor Day. How long does it take you guys to shop? At what point do you not learn that items are most expensive before Christmas. So why don’t you just put empty boxes underneath the tree this Christmas, with little notes attached, ‘I’m going to get you this coffeemaker … if the price is right.’”
Black says he has another routine about how the Christian right uses Old Testament quotations as an argument to prove that gay marriages are immoral.
Christmas too benign a topic? Try the Old Testament.
“The Old Testament was written by my people, the Jewish people,” he quips in his routine. “But that book wasn’t good enough for you Christians. You guys said, ‘We got a better book and a great new character. You’re going to love it.’ And yet you are constantly interpreting our book. It’s not your book! A lot of the problems we have in the country is that you Christians interpret the Old Testament. You don’t see rabbis going on TV interpreting the New Testament.”
Routines like these keep him playing to full houses all year. Black travels the country on a tour bus accompanied by his opening act, his tour manager and a guy who sells Lewis Black merchandise, from T-shirts to books and CDs.
Despite the harrowing nature of constant touring, Black has no intention of cutting back.
“When you finally find your audience,” he says, “it’s kind of silly not to go out to see them. I was working that much before and I had no audience.”
Despite his stratospheric rise to fame, however, Black intimates that the biggest benefactor of his success may not be himself but the Jewish people at large. After all, they were spared one very angry rabbi.
“They should consider themselves lucky,” he says. “You can’t really have a rabbi wandering around yelling at his congregation, ‘What’s the matter with you people?’ ”
Black Is Black
Comedy Central star left behind fleeting thoughts of the rabbinate to become a spirited performer.
By Curt Schleier
Lewis Black as a child wanted to become a rabbi.
Yes, that Lewis Black. The acerbic, fed-up-with-all-forms-of-stupidity, fingers-flailing-in-the-air comedian wanted to be a spiritual leader
He soon realized, however, that his temperament — red face and all — would fail him. So he started telling jokes. Angry, political jokes.
Here’s a recent example: Chiding Mel Gibson’s public statements in support of Terri Schiavo’s parents, for example, Black suggested that Gibson make a sequel to his 2000 film “What Women Want,” this one titled “What Women in a Persistent Vegetative State and Who I’ve Never Met Want.”
His controversial humor has made him a star. Black, 56, appears weekly on Comedy Central’s popular “The Daily Show with Jon Stewart.” He had his own HBO special. He has a new book and CD out. He plays more than 250 shows a year, all for packed houses.
Not bad for a kid who originally thought he’d spend his days in the pulpit.
“I was good in Hebrew, and what else are you going to do if you’re good in Hebrew?” Black asks. “I wasn’t moving to Israel. I had a really great rabbi when I was a kid … he was terrific. But by the time I was a bar mitzvah I was lucid.”
Although Black didn’t opt for the clergy, after all, he says his Jewish upbringing informs his work.
“The thing you gain by being Jewish is the sense of being an outsider,” he says. “So you have an empathy, a natural empathy.”
It’s funny to hear the acerbic Black talk about empathy. Still, trace his comic anger back to the source and you find empathy is abundant.
His humor, it seems, derives mainly from his parents, smart Jewish liberals who instilled in their son a healthy disdain for authority and an ample dose of compassion for those trampled by the powerful.
Born and raised in Washington, D.C., Black’s mother, a substitute teacher, became active in the Woman’s Strike for Peace. His father, who worked for the Defense Department designing sea mines, was slower to come around.
Black claims his dad actually read the Geneva Convention, decided the war was wrong, but didn’t do anything about it until America began to mine Haiphong Harbor. He had rationalized his work by telling himself that sea mines were defensive weapons. But when the United States began to use them offensively, he decided to quit. He retired at 55, 10 years earlier than planned, with one child in college and another about to enter.
As Black wrote in his new book, “Nothing’s Sacred” (Simon Spotlight Entertainment), “It was truly an extraordinary event for a man with a family to give up his income in order to be able to live with his conscience.”
Such idealism, it seems, is there in every joke Black tells. Take, for example, a recent assault on capitalism.
“We believe that whoever has the most stuff when he dies wins,” goes one of Black’s stand-up routines. “Well, you’re dead, f---nut. So you didn’t win.”
The decadence of our consumerist society, it seems, is one of Black’s favorite subjects. Another is religion. When the two meet, Black is on top of his game.
One of his most popular routines, for example, assaults the shopping extravaganza surrounding Christmas. Even though he’s Jewish, Black feels mighty comfortable to rant about what he sees as a holiday run amok.
“Christmas is completely out of control,” goes the bit. “Every year it’s longer and longer. It used to be the 25 days of Christmas. Now it starts before Labor Day. How long does it take you guys to shop? At what point do you not learn that items are most expensive before Christmas. So why don’t you just put empty boxes underneath the tree this Christmas, with little notes attached, ‘I’m going to get you this coffeemaker … if the price is right.’”
Black says he has another routine about how the Christian right uses Old Testament quotations as an argument to prove that gay marriages are immoral.
Christmas too benign a topic? Try the Old Testament.
“The Old Testament was written by my people, the Jewish people,” he quips in his routine. “But that book wasn’t good enough for you Christians. You guys said, ‘We got a better book and a great new character. You’re going to love it.’ And yet you are constantly interpreting our book. It’s not your book! A lot of the problems we have in the country is that you Christians interpret the Old Testament. You don’t see rabbis going on TV interpreting the New Testament.”
Routines like these keep him playing to full houses all year. Black travels the country on a tour bus accompanied by his opening act, his tour manager and a guy who sells Lewis Black merchandise, from T-shirts to books and CDs.
Despite the harrowing nature of constant touring, Black has no intention of cutting back.
“When you finally find your audience,” he says, “it’s kind of silly not to go out to see them. I was working that much before and I had no audience.”
Despite his stratospheric rise to fame, however, Black intimates that the biggest benefactor of his success may not be himself but the Jewish people at large. After all, they were spared one very angry rabbi.
“They should consider themselves lucky,” he says. “You can’t really have a rabbi wandering around yelling at his congregation, ‘What’s the matter with you people?’ ”
Tuesday, April 26, 2005
Going from A.D. to C.E.
From the HoustonChronicle.com
April 23, 2005
Use of B.C. and A.D. faces changing times: Some teachers and historians are using alternatives to Christian-based designations
By MICHAEL GORMLEY
Associated Press
ALBANY, N.Y. - In a world encouraged to embrace differences, B.C. and A.D. are increasingly finding themselves on the wrong end of the religious sensitivity meter.
Educators and historians say schools from North America to Australia have been changing the terms Before Christ to Before Common Era and anno Domini (Latin for "year of the Lord") to Common Era. In short, they're referred to as B.C.E. and C.E.
The change has stoked the ire of Christian conservatives and some religious leaders who view it as an attack on a social and political order that has been in place for centuries. Ironically, for more than a century Hebrew lessons have used B.C.E. and C.E., with C.E. sometimes referring to Christian Era.
Religious sensitivity
That begs the question: Can old and new coexist in harmony, or must one give way to the other to reflect changing times and attitudes?
The terms B.C. and A.D. have clear Catholic roots. Dionysius Exiguus, an abbot in Rome, devised them as a way to determine the date for Easter for Pope St. John I. The terms were continued under the Gregorian Calendar.
Although most calendars are based on an epoch or person, B.C. and A.D. have always presented a particular problem for historians: There is no year zero.
"When Jews or Muslims have to put Christ in the middle of our calendar ... that's difficult for us," said Steven Brown, dean of the William Davidson Graduate School of Jewish Education at The Jewish Theological Seminary in New York City. "They are hard for non-Jews, because they assume a centrality of Jesus ... it's not offensive, but it's not sensitive to my religious sensibilities."
The new terms were introduced by academics in the 1990s in public elementary and high school classrooms.
"I started using B.C.E. when some of my students began asking more earnestly than before just what B.C. meant," said Bill Everdell, a history book editor, teaching instructor and Brooklyn history teacher in the private, formerly religious St. Ann's School. Everdell said most history teachers he knows use B.C.E. and C.E. "I realized the courtesy was mine to extend."
Seen as an attack
In New York, the terms are entering public classrooms through textbooks and worksheets, but B.C.E. and C.E. are not part of the state's official curriculum, and there is no plan to debate the issue, said state Education Department spokesman Jonathan Burman.
"The standard textbooks primarily used in New York use the terms A.D. and B.C.," Burman said. Schools, however, may choose to use the new terms.
Candace de Russy, a national writer on education and Catholic issues and a trustee for the State University of New York, said she doesn't accept the notion of fence-straddling.
"The use of B.C.E. and C.E. is not mere verbal tweaking; rather it is integral to the leftist language police — a concerted attack on the religious foundation of our social and political order," she said.
Gaining momentum
For centuries, B.C. and A.D. were used in public schools, universities and in historical and most theological research. Some historians and college instructors started using the new forms as a less Christ-centric alternative.
"I think it's pretty common now," said professor Gary Nash of the University of California at Los Angeles and director of the National Center for History in Schools. "Once you take a global approach, it makes sense not to make a dating system applicable only to a relative few."
But not everyone takes that pluralistic view.
"I find it distressing, I don't like it," said Gilbert Sewall, director of the American Textbook Council, which finds politics intruding on instruction. He said changing terms accepted for centuries because of a current social movement such as multiculturalism could threaten other long-held principles.
"That's the shame of it. Though I have only seen it in isolated cases so far, wait five years and A.D. may disappear."
April 23, 2005
Use of B.C. and A.D. faces changing times: Some teachers and historians are using alternatives to Christian-based designations
By MICHAEL GORMLEY
Associated Press
ALBANY, N.Y. - In a world encouraged to embrace differences, B.C. and A.D. are increasingly finding themselves on the wrong end of the religious sensitivity meter.
Educators and historians say schools from North America to Australia have been changing the terms Before Christ to Before Common Era and anno Domini (Latin for "year of the Lord") to Common Era. In short, they're referred to as B.C.E. and C.E.
The change has stoked the ire of Christian conservatives and some religious leaders who view it as an attack on a social and political order that has been in place for centuries. Ironically, for more than a century Hebrew lessons have used B.C.E. and C.E., with C.E. sometimes referring to Christian Era.
Religious sensitivity
That begs the question: Can old and new coexist in harmony, or must one give way to the other to reflect changing times and attitudes?
The terms B.C. and A.D. have clear Catholic roots. Dionysius Exiguus, an abbot in Rome, devised them as a way to determine the date for Easter for Pope St. John I. The terms were continued under the Gregorian Calendar.
Although most calendars are based on an epoch or person, B.C. and A.D. have always presented a particular problem for historians: There is no year zero.
"When Jews or Muslims have to put Christ in the middle of our calendar ... that's difficult for us," said Steven Brown, dean of the William Davidson Graduate School of Jewish Education at The Jewish Theological Seminary in New York City. "They are hard for non-Jews, because they assume a centrality of Jesus ... it's not offensive, but it's not sensitive to my religious sensibilities."
The new terms were introduced by academics in the 1990s in public elementary and high school classrooms.
"I started using B.C.E. when some of my students began asking more earnestly than before just what B.C. meant," said Bill Everdell, a history book editor, teaching instructor and Brooklyn history teacher in the private, formerly religious St. Ann's School. Everdell said most history teachers he knows use B.C.E. and C.E. "I realized the courtesy was mine to extend."
Seen as an attack
In New York, the terms are entering public classrooms through textbooks and worksheets, but B.C.E. and C.E. are not part of the state's official curriculum, and there is no plan to debate the issue, said state Education Department spokesman Jonathan Burman.
"The standard textbooks primarily used in New York use the terms A.D. and B.C.," Burman said. Schools, however, may choose to use the new terms.
Candace de Russy, a national writer on education and Catholic issues and a trustee for the State University of New York, said she doesn't accept the notion of fence-straddling.
"The use of B.C.E. and C.E. is not mere verbal tweaking; rather it is integral to the leftist language police — a concerted attack on the religious foundation of our social and political order," she said.
Gaining momentum
For centuries, B.C. and A.D. were used in public schools, universities and in historical and most theological research. Some historians and college instructors started using the new forms as a less Christ-centric alternative.
"I think it's pretty common now," said professor Gary Nash of the University of California at Los Angeles and director of the National Center for History in Schools. "Once you take a global approach, it makes sense not to make a dating system applicable only to a relative few."
But not everyone takes that pluralistic view.
"I find it distressing, I don't like it," said Gilbert Sewall, director of the American Textbook Council, which finds politics intruding on instruction. He said changing terms accepted for centuries because of a current social movement such as multiculturalism could threaten other long-held principles.
"That's the shame of it. Though I have only seen it in isolated cases so far, wait five years and A.D. may disappear."
Friday, April 22, 2005
Almost #1
Here's an e-mail I got from Dr. Alex Sinclair, my good friend and JTS professor at the Davidson School. I am shocked that this blog is only the second listing that comes up with that Google search.
Jas
Imagine if you were unsure what to do about your freezer's icemaker for Pesach (you found that some challah had got lodged in there, weren't sure whether or not it could be kashered, etc). What would you do? Obviously, you'd google "icemaker kosher pesach" and see what came up.
Try it. You might be surprised at the second page that is listed.
Chag kasher vesameach to you, Elissa and Joshie from all of us.
Update
...And then this e-mail trickled in:
hmmm
I'm beginning to suspect a conspiracy. I just googled "lo bashamayim hi", looking for a translation of the text I could print out a few times for seder night, and lo and behold, what is the first site on the list...?
What are you paying google?
Alex
Jas
Imagine if you were unsure what to do about your freezer's icemaker for Pesach (you found that some challah had got lodged in there, weren't sure whether or not it could be kashered, etc). What would you do? Obviously, you'd google "icemaker kosher pesach" and see what came up.
Try it. You might be surprised at the second page that is listed.
Chag kasher vesameach to you, Elissa and Joshie from all of us.
Update
...And then this e-mail trickled in:
hmmm
I'm beginning to suspect a conspiracy. I just googled "lo bashamayim hi", looking for a translation of the text I could print out a few times for seder night, and lo and behold, what is the first site on the list...?
What are you paying google?
Alex
Thursday, April 21, 2005
Stealing a computer from the wrong guy
A World of Pain (courtesy of BoingBoing)
Professor Jasper Rine lectures at UC Berkeley. Recently his laptop was stolen by a thief who was after exam data. Unfortunately for the thief, Professor Rine had some important stuff on that laptop. Click here to download the lecture in MP3 format.
Here's a transcript of the last few minutes of his lecture:
"Thanks Gary. I have a message for one person in this audience - I'm sorry the rest of you have to sit through this. As you know, my computer was stolen in my last lecture. The thief apparently wanted to betray everybody's trust, and was after the exam.
The thief was smart not to plug the computer into the campus network, but the thief was not smart enough to do three things: he was not smart enough to immediately remove Windows. I installed the same version of Windows on another computer - within fifteen minutes the people in Redmond Washington were very interested to know why it was that the same version of Windows was being signalled to them from two different computers.
The thief also did not inactivate either the wireless card or the transponder that's in that computer. Within about an hour, there was a signal from various places on campus that's allowed us to track exactly where that computer went every time that it was turned on.
I'm not particularly concerned about the computer. But the thief, who thought he was only stealing an exam, is presently - we think - is probably still in possession of three kinds of data, any one of which can send this man, this young boy, actually, to federal prison. Not a good place for a young boy to be.
You are in possession of data from a hundred million dollar trial, sponsored by the NIH, for which I'm a consultant. This involves some of the largest companies on the planet, the NIH investigates these things through the FBI, they have been notified about this problem.
You are in possession of trade secrets from a Fortune 1000 biotech company, the largest one in the country, which I consult for. The Federal Trade Communication is very interested in this. Federal Marshals are the people who handle that.
You are in possession of proprietary data from a pre-public company planning an IPO. The Securities and Exchange Commission is very interested in this and I don't even know what branch of law enforcement they use.
Your academic career is about to come to an end. You are facing very serious charges, with a probability of very serious time. At this point, there's very little that anybody can do for you. One thing that you can do for yourself is to somehow prove that the integrity of the data which you possess has not been corrupted or copied.
Ironically, I am the only person on the planet that can come to your aid, because I am the only person that can tell whether the data that was on that computer are still on that computer. You will have to find a way of hoping that if you've copied anything that you can prove you only have one copy of whatever was made.
I am tied up all this afternoon; I am out of town all of next week. You have until 11:55 to return the computer, and whatever copies you've made, to my office, because I'm the only hope you've got of staying out of deeper trouble than you or any student I've ever known has ever been in.
I apologise to the rest of you for having to bring up this distasteful matter, but I will point out that we have a partial image of this person, we have two eyewitnesses, with the transponder data we're going to get this person."
Professor Jasper Rine lectures at UC Berkeley. Recently his laptop was stolen by a thief who was after exam data. Unfortunately for the thief, Professor Rine had some important stuff on that laptop. Click here to download the lecture in MP3 format.
Here's a transcript of the last few minutes of his lecture:
"Thanks Gary. I have a message for one person in this audience - I'm sorry the rest of you have to sit through this. As you know, my computer was stolen in my last lecture. The thief apparently wanted to betray everybody's trust, and was after the exam.
The thief was smart not to plug the computer into the campus network, but the thief was not smart enough to do three things: he was not smart enough to immediately remove Windows. I installed the same version of Windows on another computer - within fifteen minutes the people in Redmond Washington were very interested to know why it was that the same version of Windows was being signalled to them from two different computers.
The thief also did not inactivate either the wireless card or the transponder that's in that computer. Within about an hour, there was a signal from various places on campus that's allowed us to track exactly where that computer went every time that it was turned on.
I'm not particularly concerned about the computer. But the thief, who thought he was only stealing an exam, is presently - we think - is probably still in possession of three kinds of data, any one of which can send this man, this young boy, actually, to federal prison. Not a good place for a young boy to be.
You are in possession of data from a hundred million dollar trial, sponsored by the NIH, for which I'm a consultant. This involves some of the largest companies on the planet, the NIH investigates these things through the FBI, they have been notified about this problem.
You are in possession of trade secrets from a Fortune 1000 biotech company, the largest one in the country, which I consult for. The Federal Trade Communication is very interested in this. Federal Marshals are the people who handle that.
You are in possession of proprietary data from a pre-public company planning an IPO. The Securities and Exchange Commission is very interested in this and I don't even know what branch of law enforcement they use.
Your academic career is about to come to an end. You are facing very serious charges, with a probability of very serious time. At this point, there's very little that anybody can do for you. One thing that you can do for yourself is to somehow prove that the integrity of the data which you possess has not been corrupted or copied.
Ironically, I am the only person on the planet that can come to your aid, because I am the only person that can tell whether the data that was on that computer are still on that computer. You will have to find a way of hoping that if you've copied anything that you can prove you only have one copy of whatever was made.
I am tied up all this afternoon; I am out of town all of next week. You have until 11:55 to return the computer, and whatever copies you've made, to my office, because I'm the only hope you've got of staying out of deeper trouble than you or any student I've ever known has ever been in.
I apologise to the rest of you for having to bring up this distasteful matter, but I will point out that we have a partial image of this person, we have two eyewitnesses, with the transponder data we're going to get this person."
Wednesday, April 20, 2005
Ratzinger becomes pope
From the Michigan Daily
Catholics react to pontiff's ideology
By Christina Hildreth, Daily Staff Reporter
April 20, 2005
Almost three weeks after the death of Pope John Paul II on April 2, the international council of cardinals selected Cardinal Joseph Ratzinger of Germany, a close confidant of John Paul who is widely considered a hard-liner in terms of orthodoxy and doctrine, as the Roman Catholic Church’s 265th pontiff yesterday.
Ratzinger, now known as Pope Benedict XVI, was confirmed after two days in one of the shortest conclaves in the past century. History Prof. Brian Porter, an expert on the Catholic Church, said he did not expect the announcement for several more days. [...]
Rabbi Jason Miller, assistant director of the University’s chapter of Hillel, said he hopes Benedict will continue the work started by John Paul. “We recognize that it was Cardinal Ratzinger who was the architect of the ideological policy to recognize and have full relations with Israel,” he said.
RC sophomore Monica Woll, chair of the governing council of Hillel, said Benedict’s participation with Nazi activities such as the Hitler Youth during World War II have also caused anxiety about the future of Jewish-Catholic relations.
“A lot of people are nervous only because he did have membership in Hitler Youth, although most people realize that was 60 years ago and he is most likely a different person today,” she said, adding that Benedict said in a recent interview that his membership in Hitler Youth was compulsory, and that during his service in the army he never fired a shot.
Despite these concerns, Miller said the pope’s efforts to reach out to Jews will be important to the maintenance of understanding between the two faiths which was started by John Paul.
“Catholic-Jewish relations are extremely important in our society, and we hope that the new pope will be our partner for peace, justice and the appreciation of each other’s faith traditions,” he said. [...]
Catholics react to pontiff's ideology
By Christina Hildreth, Daily Staff Reporter
April 20, 2005
Almost three weeks after the death of Pope John Paul II on April 2, the international council of cardinals selected Cardinal Joseph Ratzinger of Germany, a close confidant of John Paul who is widely considered a hard-liner in terms of orthodoxy and doctrine, as the Roman Catholic Church’s 265th pontiff yesterday.
Ratzinger, now known as Pope Benedict XVI, was confirmed after two days in one of the shortest conclaves in the past century. History Prof. Brian Porter, an expert on the Catholic Church, said he did not expect the announcement for several more days. [...]
Rabbi Jason Miller, assistant director of the University’s chapter of Hillel, said he hopes Benedict will continue the work started by John Paul. “We recognize that it was Cardinal Ratzinger who was the architect of the ideological policy to recognize and have full relations with Israel,” he said.
RC sophomore Monica Woll, chair of the governing council of Hillel, said Benedict’s participation with Nazi activities such as the Hitler Youth during World War II have also caused anxiety about the future of Jewish-Catholic relations.
“A lot of people are nervous only because he did have membership in Hitler Youth, although most people realize that was 60 years ago and he is most likely a different person today,” she said, adding that Benedict said in a recent interview that his membership in Hitler Youth was compulsory, and that during his service in the army he never fired a shot.
Despite these concerns, Miller said the pope’s efforts to reach out to Jews will be important to the maintenance of understanding between the two faiths which was started by John Paul.
“Catholic-Jewish relations are extremely important in our society, and we hope that the new pope will be our partner for peace, justice and the appreciation of each other’s faith traditions,” he said. [...]
Tuesday, April 19, 2005
Funny Pesach Animation
This animation for Pesach is created by Ben Baruch, a direct descendent of the Vilna Gaon, who has been asking unconventional questions about Judaism ever since he was a young boy in Yeshiva. While his queries about the Jewish faith were often met with disapproval, his passion for finding humor in religion only grew stronger. Eventually, he found that his only outlet was to express these feelings in the form of an innocuous comic strip. Today, Ben lives in Brooklyn, and in fear of God.
Wednesday, April 13, 2005
Alan Silverstein on Conservative Judaism
Conservative Movement in U.S. is Here to Stay
by Rabbi Alan Silverstein
This article first appeared in last week’s edition of New Jersey Jewish News
The so-called “Jewish telegram” reads: “Start worrying. Details to follow.” Yet as Brandeis professor Jonathan Sarna stated recently to the Conservative movement’s Rabbinical Assembly, sometimes concern about possible discontinuity can be beneficial. It often leads to a burst of creativity.
Forty years ago, naysayers inaccurately predicted the imminent demise of Orthodoxy on these shores. A vigorous yeshiva educational network along with high fertility rates have reversed that concern. Similarly, in the mid-1970s, Reform scholars successfully rallied their movement to reverse numeric decline through outreach to the intermarried and the unaffiliated.
The National Jewish Population Survey 2000-01 projected doom and gloom for the future of Conservative Judaism, with its 43 percent of American synagogue members in 1990 dropping to 33 percent 10 years later. In part, this startling change was due to the undercounting of Orthodox numbers in 1990, the growth of the Reform category of patrilineal Jews, and a change of guiding methodology in the NJPS.
Additionally, there is merit in pointing out that the Conservative movement has not been sufficiently proactive. Conservative Jewish organizations have neither seeded nor nurtured potential congregations in America’s hinterland. For example, in the rapidly growing American West, 70 percent of Jews are not current synagogue members. Many of the unaffiliated are relocated adults raised as Conservative Jews in other parts of the country but unable to find United Synagogue congregations in their new neighborhoods. The remedy is for the Conservative movement to seed congregations in new areas, an approach being taken by the Reform and Chabad-Lubavitch movements.
Yet one must compare the NJPS with a 1995-96 survey conducted by the Jewish Theological Seminary’s Ratner Center, which identified 6,000 Conservative congregant homes and nearly 400 congregations. In geographic areas where Conservative synagogues were already established, the Ratner data reported that the movement had more than held its own. Not only were new individual and family members joining at a necessary “replacement rate,” but when compared to 1985-86, 48 percent of the synagogues were “somewhat” or “dramatically” larger, 21 percent were “about the same,” and only 20 percent were “slightly smaller.”
Only 11 percent of the congregations were found to be “dramatically smaller,” a predictable cyclical rate of erosion during an era of escalating geographic mobility.
Earlier studies provided pessimistic assessments of the future of synagogue attendance within local Conservative congregations. The impact of the “baby bust” of 1930-1945 meant that statistically few congregants ages 35-50 were to be found as regular attendees at Shabbat services in the late 1970s and early 1980s. The baby-boomers born after World War II were too young to have come aboard. In 1979, social scientists Charles Liebman and Sol Shapiro reported to Conservative Judaism’s leaders that the movement “had a bleak future, with the core members getting older and dying off, and no one to replace them.”
The 1995-96 JTS study revealed that during the ensuing 15 years, boomers (born between 1946 and 1964) plus both younger and older adults had entered impressively into the lifelong learning and the Shabbat morning religious life of Conservative congregations. Moreover, an expanding core group of engaged Conservative Jewish parents were sending their sons and daughters to Jewish day schools, Camp Ramah, United Synagogue Youth, Israel experiences, and KOACH college activities. The authors of the Ratner report concluded:
“There is a widespread perception in the Jewish community of North America that with the passage of generations, the quality of Jewish life necessarily diminishes; and younger Jews are apt to have less of a Jewish education and commitment than their elders. Among members of Conservative synagogues, generally the opposite is true.”
Whereas a generation ago, Conservative Judaism had been described by many of its own adherents as “wishy-washy,” a default address for congregants who were neither Reform nor Orthodox, widespread affirmative Conservative identity was noted in the Ratner report. As the study pointed out, most members of Conservative synagogues “are genuinely attracted to Conservatism; they unabashedly reject Orthodoxy and Reform; and, as a group, they demonstrate a clear affinity for several elements of the Conservative movement’s ideology.”
JTS chancellor Ismar Schorsch has commented that the Ratner survey affirmed that “the center (meaning the Conservative Movement in American Judaism) is not only holding, but is strengthening.” To be sure, the demographic challenges facing Conservative Judaism noted in the NJPS are very real. Yet we ought to share Professor Sarna’s optimism. Just as kindred Orthodox and Reform movements admirably responded to their own challenges in the past, so, too, will the Conservative movement rise to the task of best meeting the needs of 21st-century “centrist” American-Jewish religious life. In Dr. Schorsch’s words, “We are here to stay.”
by Rabbi Alan Silverstein
This article first appeared in last week’s edition of New Jersey Jewish News
The so-called “Jewish telegram” reads: “Start worrying. Details to follow.” Yet as Brandeis professor Jonathan Sarna stated recently to the Conservative movement’s Rabbinical Assembly, sometimes concern about possible discontinuity can be beneficial. It often leads to a burst of creativity.
Forty years ago, naysayers inaccurately predicted the imminent demise of Orthodoxy on these shores. A vigorous yeshiva educational network along with high fertility rates have reversed that concern. Similarly, in the mid-1970s, Reform scholars successfully rallied their movement to reverse numeric decline through outreach to the intermarried and the unaffiliated.
The National Jewish Population Survey 2000-01 projected doom and gloom for the future of Conservative Judaism, with its 43 percent of American synagogue members in 1990 dropping to 33 percent 10 years later. In part, this startling change was due to the undercounting of Orthodox numbers in 1990, the growth of the Reform category of patrilineal Jews, and a change of guiding methodology in the NJPS.
Additionally, there is merit in pointing out that the Conservative movement has not been sufficiently proactive. Conservative Jewish organizations have neither seeded nor nurtured potential congregations in America’s hinterland. For example, in the rapidly growing American West, 70 percent of Jews are not current synagogue members. Many of the unaffiliated are relocated adults raised as Conservative Jews in other parts of the country but unable to find United Synagogue congregations in their new neighborhoods. The remedy is for the Conservative movement to seed congregations in new areas, an approach being taken by the Reform and Chabad-Lubavitch movements.
Yet one must compare the NJPS with a 1995-96 survey conducted by the Jewish Theological Seminary’s Ratner Center, which identified 6,000 Conservative congregant homes and nearly 400 congregations. In geographic areas where Conservative synagogues were already established, the Ratner data reported that the movement had more than held its own. Not only were new individual and family members joining at a necessary “replacement rate,” but when compared to 1985-86, 48 percent of the synagogues were “somewhat” or “dramatically” larger, 21 percent were “about the same,” and only 20 percent were “slightly smaller.”
Only 11 percent of the congregations were found to be “dramatically smaller,” a predictable cyclical rate of erosion during an era of escalating geographic mobility.
Earlier studies provided pessimistic assessments of the future of synagogue attendance within local Conservative congregations. The impact of the “baby bust” of 1930-1945 meant that statistically few congregants ages 35-50 were to be found as regular attendees at Shabbat services in the late 1970s and early 1980s. The baby-boomers born after World War II were too young to have come aboard. In 1979, social scientists Charles Liebman and Sol Shapiro reported to Conservative Judaism’s leaders that the movement “had a bleak future, with the core members getting older and dying off, and no one to replace them.”
The 1995-96 JTS study revealed that during the ensuing 15 years, boomers (born between 1946 and 1964) plus both younger and older adults had entered impressively into the lifelong learning and the Shabbat morning religious life of Conservative congregations. Moreover, an expanding core group of engaged Conservative Jewish parents were sending their sons and daughters to Jewish day schools, Camp Ramah, United Synagogue Youth, Israel experiences, and KOACH college activities. The authors of the Ratner report concluded:
“There is a widespread perception in the Jewish community of North America that with the passage of generations, the quality of Jewish life necessarily diminishes; and younger Jews are apt to have less of a Jewish education and commitment than their elders. Among members of Conservative synagogues, generally the opposite is true.”
Whereas a generation ago, Conservative Judaism had been described by many of its own adherents as “wishy-washy,” a default address for congregants who were neither Reform nor Orthodox, widespread affirmative Conservative identity was noted in the Ratner report. As the study pointed out, most members of Conservative synagogues “are genuinely attracted to Conservatism; they unabashedly reject Orthodoxy and Reform; and, as a group, they demonstrate a clear affinity for several elements of the Conservative movement’s ideology.”
JTS chancellor Ismar Schorsch has commented that the Ratner survey affirmed that “the center (meaning the Conservative Movement in American Judaism) is not only holding, but is strengthening.” To be sure, the demographic challenges facing Conservative Judaism noted in the NJPS are very real. Yet we ought to share Professor Sarna’s optimism. Just as kindred Orthodox and Reform movements admirably responded to their own challenges in the past, so, too, will the Conservative movement rise to the task of best meeting the needs of 21st-century “centrist” American-Jewish religious life. In Dr. Schorsch’s words, “We are here to stay.”
Tuesday, April 12, 2005
10,000th hit on JasonAMiller.com
My personal website, JasonAMiller.com (www.jasonamiller.com), received its 10,000th unique hit today. I first launched my personal site in 1996, but didn't start counting hits until 1998 or 1999. The counter can be seen right under the Google search bar.
Friday, April 08, 2005
Remembering the Pope at U-M
Overall, I thought the vigil was very nice and appropriate. My only criticism is that the remarks by a Polish student (the one who invited me to speak) were outrageous and inappropriate. This student began his speech by explaining that the reaction to the Pope's death could be likened to the American reaction after September 11. He then said, “Fortunately, there’s no perpetrator to chase after.” Comparing the death of an 85-year-old man (even a wonderful man like the Pope who contributed so much to society) to the tragic murder of thousands of innocent civilians in a terrorist attack is rediculous. Even if he only made the claim that the reaction to both events are similar and not the actual acts, this is an insult to the families of the victims of 9/11. The Polish people, a billion Catholics, and millions of non-Catholics worldwide are mourning the loss of Pope John Paul II and are also grateful for the legacy he leaves. However, this type of mourning is the complete opposite of the mourning that took place in the weeks after 9/11 in our country.
The complete Michigan Daily article is here.
Thursday, April 07, 2005
Ilana Garber: Rabbi-to-be learning to toughen her skin.
A Trick And A Treat
Elicia Brown - Special to the Jewish Week
I awoke with a jolt.
The press release I’d fished out of my junk folder proclaimed that The Jewish Theological Seminary would celebrate 20 years of women in the Conservative rabbinate with an “equity plan”: it would commit to equal pay for women rabbis, phase-out non-egalitarian synagogues, and welcome gay applicants to its rabbinical program.
Sequestered in a mommy-land of toothless giggles and preschooler pranks, I’d apparently missed the dawning of a new day for Conservative Jewry.
But even a non-caffeinated mother of two comes to her senses eventually. The spokeswoman at JTS seemed a bit on edge. “How do I know who this is?” she demanded. “I’m not familiar with your byline.” And later, more amenably, “Yes, the press release is a hoax,” not distributed by her office. (The next day the group Jewish Women Watching, which describes itself as an “anonymous collective of feminist rabble rousers,” took credit for the ruse.)
Call it a cruel joke or belated “Purim Torah,” but the faux release drew me in. The so-called equity plan, with its grand ambitions, was a fake. On the other hand, the anniversary of the movement ordaining women rabbis –– showcasing triumphs as well as troubles –– was real. I hopped in a cab to join the festivities.
And there, in a packed auditorium at JTS, were the women who make the Conservative movement a sometime home for me — the rabbi who introduced me to Yiddish women’s prayers, which I so often incorporate into my most tender and tense moments; the rabbi whose interpretation of Jewish law I trust most; the rabbi who advises me on simchat bat and brit milah.
Certainly, the common experience, alluded to by the speakers, and confirmed by a recent Rabbinical Assembly study, attests to daunting challenges faced by Conservative women rabbis, who lag behind men in pay and power.
But certainly also, there was cause for applause: “Francine, Francine you have company,” Rabbi Joel Roth told the roaring crowd. He learned that night that the board of directors of Congregation Beth Shalom of Oak Park, Mich., a congregation with more than 500 families, advised its congregation to begin negotiations with Rabbi Lynn Liberman. If all proceeds on course, she will become the second woman to fracture the stained glass ceiling. The first, Rabbi Francine Roston Green, was hired in March by Congregation Beth El in South Orange, N.J., which also has more than 500 families.
In the context of 5,000 years of Jewish history, women rabbis still seem like a novelty. At the close of the last century, a family member advised my then 5-year-old niece, Dina, to “ask the rabbi-lady” her question about my wedding ceremony. Rabbi Julie Schoenfeld didn’t blink.
Ilana Garber, 27, is learning to toughen her skin. Following Shacharit services the day after the anniversary program, Garber downed some coffee and a bagel at the JTS cafeteria. A fifth year rabbinical student, she says she has “what to tell you” about interviewing for a pulpit position.
At one Southwestern congregation the committee asked Garber, who is single, how she plans to work all week, lead Shabbat services and get Shabbat dinner on the table. Also, how could she “raise her eventual children?” One congregant also commented, “Don’t worry, you look good in tefillin.”
“I don’t even want to think about where his mind was,” said Garber, who has donned tefillin since her years at Barnard College, and wears a black kipa, embedded with pearls and silver embroidery.
Garber also says that it “insults her very essence that my classmates are revitalizing the Stein minyan,” an on-campus, nonegalitarian service, like those still found in 10 percent of Conservative synagogues. “There is not one clear message being sent by our movement.”
And yet, Garber’s optimism is such that, a decade from now, she hopes to hold a pulpit in one of the largest congregations.
As for the fake press release, Garber says that she and her peers are angry at the immature manner in which it was handled.
So, what did Jewish Women Watching hope to accomplish by sending the stealth e-mail? “We wanted to make the Conservative movement take responsibility for its rhetoric” about inclusiveness, about its values of equality, said a representative of the group, who identified herself only as Muriel Rukeyser, the name of a deceased poet.
“Rukeyser” also said that they chose to send it under the guise of JTS because, “We didn’t want it to be discussed as a particular concern of one group of people.”
“There was a minute or two when people actually considered this real. And then they realized how far off it was,” Rukeyser said.
To that, I say, Amen. But back in the three rooms of my Upper West Side apartment where I pass so many of my days, I find my children asleep, dark circles encasing my husband’s eyes. I’m wired, wild with the spirit of women rabbis. And to that I must say, for now at least, Dayenu.
© 2000 - 2002 The Jewish Week, Inc. All rights reserved. Please refer to the legal notice for other important information.
Elicia Brown - Special to the Jewish Week
I awoke with a jolt.
The press release I’d fished out of my junk folder proclaimed that The Jewish Theological Seminary would celebrate 20 years of women in the Conservative rabbinate with an “equity plan”: it would commit to equal pay for women rabbis, phase-out non-egalitarian synagogues, and welcome gay applicants to its rabbinical program.
Sequestered in a mommy-land of toothless giggles and preschooler pranks, I’d apparently missed the dawning of a new day for Conservative Jewry.
But even a non-caffeinated mother of two comes to her senses eventually. The spokeswoman at JTS seemed a bit on edge. “How do I know who this is?” she demanded. “I’m not familiar with your byline.” And later, more amenably, “Yes, the press release is a hoax,” not distributed by her office. (The next day the group Jewish Women Watching, which describes itself as an “anonymous collective of feminist rabble rousers,” took credit for the ruse.)
Call it a cruel joke or belated “Purim Torah,” but the faux release drew me in. The so-called equity plan, with its grand ambitions, was a fake. On the other hand, the anniversary of the movement ordaining women rabbis –– showcasing triumphs as well as troubles –– was real. I hopped in a cab to join the festivities.
And there, in a packed auditorium at JTS, were the women who make the Conservative movement a sometime home for me — the rabbi who introduced me to Yiddish women’s prayers, which I so often incorporate into my most tender and tense moments; the rabbi whose interpretation of Jewish law I trust most; the rabbi who advises me on simchat bat and brit milah.
Certainly, the common experience, alluded to by the speakers, and confirmed by a recent Rabbinical Assembly study, attests to daunting challenges faced by Conservative women rabbis, who lag behind men in pay and power.
But certainly also, there was cause for applause: “Francine, Francine you have company,” Rabbi Joel Roth told the roaring crowd. He learned that night that the board of directors of Congregation Beth Shalom of Oak Park, Mich., a congregation with more than 500 families, advised its congregation to begin negotiations with Rabbi Lynn Liberman. If all proceeds on course, she will become the second woman to fracture the stained glass ceiling. The first, Rabbi Francine Roston Green, was hired in March by Congregation Beth El in South Orange, N.J., which also has more than 500 families.
In the context of 5,000 years of Jewish history, women rabbis still seem like a novelty. At the close of the last century, a family member advised my then 5-year-old niece, Dina, to “ask the rabbi-lady” her question about my wedding ceremony. Rabbi Julie Schoenfeld didn’t blink.
Ilana Garber, 27, is learning to toughen her skin. Following Shacharit services the day after the anniversary program, Garber downed some coffee and a bagel at the JTS cafeteria. A fifth year rabbinical student, she says she has “what to tell you” about interviewing for a pulpit position.
At one Southwestern congregation the committee asked Garber, who is single, how she plans to work all week, lead Shabbat services and get Shabbat dinner on the table. Also, how could she “raise her eventual children?” One congregant also commented, “Don’t worry, you look good in tefillin.”
“I don’t even want to think about where his mind was,” said Garber, who has donned tefillin since her years at Barnard College, and wears a black kipa, embedded with pearls and silver embroidery.
Garber also says that it “insults her very essence that my classmates are revitalizing the Stein minyan,” an on-campus, nonegalitarian service, like those still found in 10 percent of Conservative synagogues. “There is not one clear message being sent by our movement.”
And yet, Garber’s optimism is such that, a decade from now, she hopes to hold a pulpit in one of the largest congregations.
As for the fake press release, Garber says that she and her peers are angry at the immature manner in which it was handled.
So, what did Jewish Women Watching hope to accomplish by sending the stealth e-mail? “We wanted to make the Conservative movement take responsibility for its rhetoric” about inclusiveness, about its values of equality, said a representative of the group, who identified herself only as Muriel Rukeyser, the name of a deceased poet.
“Rukeyser” also said that they chose to send it under the guise of JTS because, “We didn’t want it to be discussed as a particular concern of one group of people.”
“There was a minute or two when people actually considered this real. And then they realized how far off it was,” Rukeyser said.
To that, I say, Amen. But back in the three rooms of my Upper West Side apartment where I pass so many of my days, I find my children asleep, dark circles encasing my husband’s eyes. I’m wired, wild with the spirit of women rabbis. And to that I must say, for now at least, Dayenu.
© 2000 - 2002 The Jewish Week, Inc. All rights reserved. Please refer to the legal notice for other important information.
Wednesday, April 06, 2005
Non-Orthodox conversions count in Israel
By Dan Baron
Jewish Telegraphic Agency
JERUSALEM — After 22 years of living as an Israeli, Justina Hilaria Chipana can finally consider herself a full-fledged member of the Jewish state.
The 50-year-old native of Peru was one of 17 petitioners who won High Court of Justice recognition of their non-Orthodox conversions to Judaism on Thursday, in what the Conservative and Reform movements hailed as a breakthrough for efforts to introduce more religious pluralism to Israel.
Orthodox rabbis and politicians disagreed.
By a vote of 7-4, the High Court ordered the state to recognize “leaping converts” — so called because they study in Israeli institutes but then convert with Reform or Conservative rabbis abroad — as eligible to immigrate under the Law of Return.
The ruling was a small step in a decades-long controversy in Israel over who is a Jew, who can turn a non-Jew into a Jew and who can decide whether that process was done correctly.
Thursday’s ruling also broadened a 1989 decision recognizing immigrants who arrive having gone through the entire non-Orthodox conversion process abroad; those immigrants are considered to be Jews and the Law of Return applies to them.
But the ruling did not endorse Reform and Conservative conversions performed in Israel, a move that effectively would end Orthodoxy’s de facto hegemony in the Jewish state and could stir up a government crisis.
In response to a demand presented by the fervently Orthodox Shas party and signed by 25 legislators, the Knesset will meet in special session next week to debate the court decision.
Shas Chairman Eli Yishai called the ruling an “explosives belt that has brought about a suicide attack against the Jewish people,” according to Ha’aretz.
The Orthodox Rabbinate, which controls the observance of life-cycle events in Israel — including births, weddings and funerals — also cried foul.
“There aren’t two movements or three movements in Judaism. There is only one Judaism,” Sephardi Chief Rabbi Shlomo Amar told Israel Radio. “Whoever doesn’t go through a halachic conversion is not a Jew.”
Yet with many Israelis increasingly concerned about the lack of a unifying religious identity in the country — where some 300,000 citizens are non-Jews from the former Soviet Union — the Conservative and Reform movement remained confident that their more lenient conversions would provide a solution.
“We believe that with this precedent, it is just a matter of time until alternatives to Orthodox Judaism are fully recognized,” said attorney Sharon Tal of the Israel Religious Action Center, a pro-pluralism lobby associated with the Reform movement. “It could mean filing more High Court petitions, or just waiting for Israel to come to its senses.”
The Jerusalem Post reported that the Reform movement was unsatisfied that the court didn’t issue a more far-reaching decision, and plans to bring another petition in hopes of forcing the state to recognize Reform conversions performed in Israel.
The only way for the Orthodox to counter Thursday’s ruling would be to have a new law passed defining their stream as the only legitimate form of Judaism in Israel. But repeated efforts to mount such legislation in the past failed to muster majorities for even preliminary Knesset readings.
Prime Minister Ariel Sharon counts one Orthodox political party, United Torah Judaism, in his coalition, and he has been courting Shas. Still, it seems unlikely that either party would be able to apply enough pressure on the government to push through motions against the High Court ruling.
“We have no coalition agreement regarding this,” UTJ leader Rabbi Avraham Ravitz said. “I’m sure there will be discussions about what can be done, but I’m not especially hopeful.”
The High Court ruling is immediately binding on the government. That’s a relief for Chipana and her fellow petitioners, who filed their suit in 1999.
“We are going to implement the decision in a crystal-clear manner,” Interior Minister Ophir Pines-Paz of the Labor Party told Army Radio. “I think that it provides an answer for many people who are living among us and are forced to go through a very tough journey, exhausting and tiring, that causes many to lose hope.”
In the United States, reaction to the decision broke along denominational lines.
“As a Conservative rabbi, I am of course delighted that the High Court in Israel has mandated the recognition of conversions performed by Conservative rabbis in America,” said Rabbi Joel Roth, a scholar of Jewish law and the former head of the Jewish Theological Seminary’s Law Committee.
“I’m very much aware that some segments of the Jewish world will continue to refuse to accept as valid conversions performed by Conservative and Reform rabbis, and the court’s decision will create problems in those communities,” he said. “I accept as valid any conversion that complies with halachic requirements, and conversions that do not, I do not accept.”
The Orthodox Union, on the other hand, said it is “deeply concerned” by the ruling.
“The decision of the court may eventually lead to the division of the people of Israel into two camps. There will be a group of halachically valid Jews and a group of people who are Jewish only by the ruling of the Supreme Court,” the union said in a news release signed by its president, Stephen Savitsky, and executive vice president, Rabbi Tzvi Hersh Weinreb. “The consequences of this ruling will be tragic.”
For the petitioners, however, the ruling was a long-overdue relief.
“I always dreamed of really belonging to the country,” Chipana, who first came to Israel in 1983, told JTA. In 1993 she converted at a Reform congregation in Argentina, and filed the lawsuit in 1999. “Now perhaps it can really happen.”
But should she want to marry to her Israeli-born boyfriend, Yosef Ben-Moshe, she will have to go on waiting or do it abroad: The chief rabbinate in Israel remains exclusively Orthodox, and its grip on life-cycle events remains unchallenged.
That’s the way the UTJ’s Ravitz wants it. Asked what will happen if “leaping converts” apply for marriage licenses in Israel, he said, “I imagine they will be told to take a flying leap.”
Sallai Meridor, chairman of the Jewish Agency for Israel, sees the question of Orthodox control as a larger problem than the one the High Court addressed.
“The entire acrobatic phenomenon in which people are forced to marry or convert abroad does no honor to Judaism or the State of Israel,” he said.
Jewish Telegraphic Agency
JERUSALEM — After 22 years of living as an Israeli, Justina Hilaria Chipana can finally consider herself a full-fledged member of the Jewish state.
The 50-year-old native of Peru was one of 17 petitioners who won High Court of Justice recognition of their non-Orthodox conversions to Judaism on Thursday, in what the Conservative and Reform movements hailed as a breakthrough for efforts to introduce more religious pluralism to Israel.
Orthodox rabbis and politicians disagreed.
By a vote of 7-4, the High Court ordered the state to recognize “leaping converts” — so called because they study in Israeli institutes but then convert with Reform or Conservative rabbis abroad — as eligible to immigrate under the Law of Return.
The ruling was a small step in a decades-long controversy in Israel over who is a Jew, who can turn a non-Jew into a Jew and who can decide whether that process was done correctly.
Thursday’s ruling also broadened a 1989 decision recognizing immigrants who arrive having gone through the entire non-Orthodox conversion process abroad; those immigrants are considered to be Jews and the Law of Return applies to them.
But the ruling did not endorse Reform and Conservative conversions performed in Israel, a move that effectively would end Orthodoxy’s de facto hegemony in the Jewish state and could stir up a government crisis.
In response to a demand presented by the fervently Orthodox Shas party and signed by 25 legislators, the Knesset will meet in special session next week to debate the court decision.
Shas Chairman Eli Yishai called the ruling an “explosives belt that has brought about a suicide attack against the Jewish people,” according to Ha’aretz.
The Orthodox Rabbinate, which controls the observance of life-cycle events in Israel — including births, weddings and funerals — also cried foul.
“There aren’t two movements or three movements in Judaism. There is only one Judaism,” Sephardi Chief Rabbi Shlomo Amar told Israel Radio. “Whoever doesn’t go through a halachic conversion is not a Jew.”
Yet with many Israelis increasingly concerned about the lack of a unifying religious identity in the country — where some 300,000 citizens are non-Jews from the former Soviet Union — the Conservative and Reform movement remained confident that their more lenient conversions would provide a solution.
“We believe that with this precedent, it is just a matter of time until alternatives to Orthodox Judaism are fully recognized,” said attorney Sharon Tal of the Israel Religious Action Center, a pro-pluralism lobby associated with the Reform movement. “It could mean filing more High Court petitions, or just waiting for Israel to come to its senses.”
The Jerusalem Post reported that the Reform movement was unsatisfied that the court didn’t issue a more far-reaching decision, and plans to bring another petition in hopes of forcing the state to recognize Reform conversions performed in Israel.
The only way for the Orthodox to counter Thursday’s ruling would be to have a new law passed defining their stream as the only legitimate form of Judaism in Israel. But repeated efforts to mount such legislation in the past failed to muster majorities for even preliminary Knesset readings.
Prime Minister Ariel Sharon counts one Orthodox political party, United Torah Judaism, in his coalition, and he has been courting Shas. Still, it seems unlikely that either party would be able to apply enough pressure on the government to push through motions against the High Court ruling.
“We have no coalition agreement regarding this,” UTJ leader Rabbi Avraham Ravitz said. “I’m sure there will be discussions about what can be done, but I’m not especially hopeful.”
The High Court ruling is immediately binding on the government. That’s a relief for Chipana and her fellow petitioners, who filed their suit in 1999.
“We are going to implement the decision in a crystal-clear manner,” Interior Minister Ophir Pines-Paz of the Labor Party told Army Radio. “I think that it provides an answer for many people who are living among us and are forced to go through a very tough journey, exhausting and tiring, that causes many to lose hope.”
In the United States, reaction to the decision broke along denominational lines.
“As a Conservative rabbi, I am of course delighted that the High Court in Israel has mandated the recognition of conversions performed by Conservative rabbis in America,” said Rabbi Joel Roth, a scholar of Jewish law and the former head of the Jewish Theological Seminary’s Law Committee.
“I’m very much aware that some segments of the Jewish world will continue to refuse to accept as valid conversions performed by Conservative and Reform rabbis, and the court’s decision will create problems in those communities,” he said. “I accept as valid any conversion that complies with halachic requirements, and conversions that do not, I do not accept.”
The Orthodox Union, on the other hand, said it is “deeply concerned” by the ruling.
“The decision of the court may eventually lead to the division of the people of Israel into two camps. There will be a group of halachically valid Jews and a group of people who are Jewish only by the ruling of the Supreme Court,” the union said in a news release signed by its president, Stephen Savitsky, and executive vice president, Rabbi Tzvi Hersh Weinreb. “The consequences of this ruling will be tragic.”
For the petitioners, however, the ruling was a long-overdue relief.
“I always dreamed of really belonging to the country,” Chipana, who first came to Israel in 1983, told JTA. In 1993 she converted at a Reform congregation in Argentina, and filed the lawsuit in 1999. “Now perhaps it can really happen.”
But should she want to marry to her Israeli-born boyfriend, Yosef Ben-Moshe, she will have to go on waiting or do it abroad: The chief rabbinate in Israel remains exclusively Orthodox, and its grip on life-cycle events remains unchallenged.
That’s the way the UTJ’s Ravitz wants it. Asked what will happen if “leaping converts” apply for marriage licenses in Israel, he said, “I imagine they will be told to take a flying leap.”
Sallai Meridor, chairman of the Jewish Agency for Israel, sees the question of Orthodox control as a larger problem than the one the High Court addressed.
“The entire acrobatic phenomenon in which people are forced to marry or convert abroad does no honor to Judaism or the State of Israel,” he said.
Tuesday, April 05, 2005
From Edah
On March 26, 2000, Pope John Paul II came to Jerusalem, to the heart of Israel, to that city to which all Jewish hearts have turned for 2000 years.
He came to the Western Wall, adjacent to the Temple Mount. He placed a prayer in the Western Wall. It read:
God of our fathers,
You chose Abraham and his descendants
To bring Your name to the nations;
We are deeply saddened
By the behavior of those
Who in the course of history
Have caused these children of Yours to suffer
And asking Your forgiveness
We wish to commit ourselves
To genuine brotherhood
With the people of the Covenant.
Pope John Paul II will always be remembered by the Jewish people as the man who wrote this prayer and lived its words. These simple short lines express the ideas by which he transformed the relationship of the Roman Catholic Church towards Judaism and the Jewish people. With these words, he became the first Pope in 2000 years to recognize that the Jewish people remain the people of the Covenant.
On March 26, 2000, Pope John Paul II came to Jerusalem, to the heart of Israel, to that city to which all Jewish hearts have turned for 2000 years.
He came to the Western Wall, adjacent to the Temple Mount. He placed a prayer in the Western Wall. It read:
God of our fathers,
You chose Abraham and his descendants
To bring Your name to the nations;
We are deeply saddened
By the behavior of those
Who in the course of history
Have caused these children of Yours to suffer
And asking Your forgiveness
We wish to commit ourselves
To genuine brotherhood
With the people of the Covenant.
Pope John Paul II will always be remembered by the Jewish people as the man who wrote this prayer and lived its words. These simple short lines express the ideas by which he transformed the relationship of the Roman Catholic Church towards Judaism and the Jewish people. With these words, he became the first Pope in 2000 years to recognize that the Jewish people remain the people of the Covenant.
Monday, April 04, 2005
Hillel professionals will do anything to get some time off
University of Wisconsin-Madison Hillel Professional Goes Homeless for Habitat for Humanity
By Stephanie Simon
Liz Fremer, the program associate at the University of Wisconsin-Madison Hillel, went to have her old, dying car checked out a couple of weeks ago. The amount of money needed to fix her car far exceeded the actual face value of the car itself. So Liz was left with a dysfunctional car and really was not in a position to buy a new one.
Luckily, that very week Fremer heard about a contest sponsored by a local Madison radio station. After a rigorous application and interviewing process, Liz was selected to participate and is now competing for a chance to win a 2005 Toyota Scion XB. All Liz has to do now is "live in it to win it." She, along with three other contestants,have been sitting in that car since March 31, trying to outlast each other until only one is left.
With only 10-minute breaks every three hours and one half-hour break at midnight, Fremer must entertain herself with talking to other contestants, reading and sleeping. Spending her last free evening at Hillel, Fremer racked her brain to come up with a creative Tzedek project to tie into her quest to win a new car. She eventually chose Habitat for Humanity, realizing that while she voluntarily chose to live in a car for a period of time, many people are forced to live in their cars due to a lack of other affordable housing options.
"I was so excited when I heard that I was going to be in the contest. Not only is this an opportunity for me to win a new car, but it's also a great way to help support a very worthy cause," Fremer said.
And now with help from other Hillel staff, students and community members, pledges ranging from $1-10 per day are currently being collected at UW-Madison Hillel for Madison's Habitat for Humanity. The community has forged together to support Liz and to reach the overall goal of $180/day in contributions.
Anyone interested in contributing to this pledge fund should contact Naomi Abelson at nabelson@uwhillel.org. Encouraging messages for Liz will also be delivered directly to her. Be sure to check out www.z104fm.com and click on the "Live in It to Win It" icon to view up-to-date Web cam pictures and updates live from the car.
By Stephanie Simon
Liz Fremer, the program associate at the University of Wisconsin-Madison Hillel, went to have her old, dying car checked out a couple of weeks ago. The amount of money needed to fix her car far exceeded the actual face value of the car itself. So Liz was left with a dysfunctional car and really was not in a position to buy a new one.
Luckily, that very week Fremer heard about a contest sponsored by a local Madison radio station. After a rigorous application and interviewing process, Liz was selected to participate and is now competing for a chance to win a 2005 Toyota Scion XB. All Liz has to do now is "live in it to win it." She, along with three other contestants,have been sitting in that car since March 31, trying to outlast each other until only one is left.
With only 10-minute breaks every three hours and one half-hour break at midnight, Fremer must entertain herself with talking to other contestants, reading and sleeping. Spending her last free evening at Hillel, Fremer racked her brain to come up with a creative Tzedek project to tie into her quest to win a new car. She eventually chose Habitat for Humanity, realizing that while she voluntarily chose to live in a car for a period of time, many people are forced to live in their cars due to a lack of other affordable housing options.
"I was so excited when I heard that I was going to be in the contest. Not only is this an opportunity for me to win a new car, but it's also a great way to help support a very worthy cause," Fremer said.
And now with help from other Hillel staff, students and community members, pledges ranging from $1-10 per day are currently being collected at UW-Madison Hillel for Madison's Habitat for Humanity. The community has forged together to support Liz and to reach the overall goal of $180/day in contributions.
Anyone interested in contributing to this pledge fund should contact Naomi Abelson at nabelson@uwhillel.org. Encouraging messages for Liz will also be delivered directly to her. Be sure to check out www.z104fm.com and click on the "Live in It to Win It" icon to view up-to-date Web cam pictures and updates live from the car.
Sunday, April 03, 2005
Madonna still manages to upset Catholics... even at a Purim Party
From World Jewish Congress site
Madonna and Ritchie under fire for Purim dresses
Madonna and her husband, the filmmaker Guy Ritchie, have infuriated Catholic leaders by attending a party dressed as a nun and the Pope respectively, at a time when Pope John Paul II is becoming increasingly frail. Madonna and Ritchie were attending a Cabbala bash in London to celebrate the Jewish holiday Purim. The president of the Catholic League in the United States, William Donahue, said: "It just goes to show you what a moral slug this man is, that he would get dressed up as the Pope at a time like this. We're quite disappointed. We Catholics thought we had finally gotten rid of the witch when she [Madonna] discovered Cabbala." However, Madonna's publicist said that "No disrespect was intended".
Madonna and Ritchie under fire for Purim dresses
Madonna and her husband, the filmmaker Guy Ritchie, have infuriated Catholic leaders by attending a party dressed as a nun and the Pope respectively, at a time when Pope John Paul II is becoming increasingly frail. Madonna and Ritchie were attending a Cabbala bash in London to celebrate the Jewish holiday Purim. The president of the Catholic League in the United States, William Donahue, said: "It just goes to show you what a moral slug this man is, that he would get dressed up as the Pope at a time like this. We're quite disappointed. We Catholics thought we had finally gotten rid of the witch when she [Madonna] discovered Cabbala." However, Madonna's publicist said that "No disrespect was intended".
Saturday, April 02, 2005
Israel now recognizes non-Orthodox conversions to Judaism
Israel's supreme court has ended the Orthodox monopoly on conversion to Judaism, clearing the way for recognition of conversions performed by reform or conservative rabbis in Israel, army radio reported. The verdict, which was reached by 11 judges, could have far-reaching implications for Israel's conversion system. Until now, the country's Orthodox community has had sole responsibility for handing out the certificates of conversion which are recognized by the interior ministry. Under Israel's law of return, all Jewish immigrants are allowed to become Israeli citizens, but conversion to Judaism is a long process obliging candidates to learn the basics of the Jewish religion and how to apply that to their daily lives.
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