For many who take Passover Seders seriously it is either an opportunity to have children to take over and display their knowledge, or an opportunity for lively discussions relating to the ritual at hand. Both of these approaches choose pedagogy and discourse over piety. The Sefat Emet Rabbi Yehudah Aryeh Leib Altar(1847-1905) challenges us to believe that there is more to Pesach than a ritualized reenactment, it is a connection that is meant to transcend time. The power of believing that can make a seder magical. Quoting the Maharal of Prague, Rabbi Yehudah Loew (1525-1609) he says:
...as a group everyone was actually present at the Exodus, but it as individuals everyone has to see himself “as if he went out”. (Maharal, Gevurot HaShem Chapter 61). It would also seem that the way one enters the group is through believing that he went out from Egypt. For certainly, the Exodus from Egypt was the original Israelite point from which life is drawn to every person in Israel, and this is something that we are obliged to believe.
We are to believe that our very lives as Jews not only depend on the Exodus in the past, but that through this reenactment we remain connected as if it is happening now, and in fact, there is always an Egypt that we are trying to leave, it is only the characters that change. For the Sefat Emet in translation and a scorchin commentary, click here.
4.05.2009
4.04.2009
The NYT Doesn't Let Facts Get In the Way
Blinded by the "necessity" of equal airtime, the NYT has to give free space to a George Bisharat whose "heart is in the 'right' place, even though his mind is somewhere else. Noah Pollack has the goods on his post entitled "He forgot the poison wells".
Bisharat continues by charging that Israel is violating Article 33 of the Geneva Conventions by imposing “collective punishment” on Gaza. This claim depends on every resident of Gaza being considered a “protected person” under the Geneva Conventions, which they are not, because Israel is not occupying Gaza. The blockade may be a bad policy, an ineffective policy, or an immoral policy — but it is not a violation of the Geneva Conventions. Side question: Why do people like Bisharat never condemn Egypt for its involvement in the blockade?
As more information comes out regarding the Gaza incursion--see my post a few weeks ago, Israel bashers under the guise of Professorial "authority" don't let the facts get in the way. I also rushed to believe the worst stories being peddled by a recalcitrant anti-Gaza activist, because in any war, such instances are entirely plausible. But that's the point, Israel is never worse than others who are engaged in mortal combat, and is probably marginally better.
The fact is once again Hamas is not responsible for targeting exclusively civilian populations across the green line because "why exactly" Mr. Bisharat?
Hat tip to Jonathan Cohen.
Bisharat continues by charging that Israel is violating Article 33 of the Geneva Conventions by imposing “collective punishment” on Gaza. This claim depends on every resident of Gaza being considered a “protected person” under the Geneva Conventions, which they are not, because Israel is not occupying Gaza. The blockade may be a bad policy, an ineffective policy, or an immoral policy — but it is not a violation of the Geneva Conventions. Side question: Why do people like Bisharat never condemn Egypt for its involvement in the blockade?
As more information comes out regarding the Gaza incursion--see my post a few weeks ago, Israel bashers under the guise of Professorial "authority" don't let the facts get in the way. I also rushed to believe the worst stories being peddled by a recalcitrant anti-Gaza activist, because in any war, such instances are entirely plausible. But that's the point, Israel is never worse than others who are engaged in mortal combat, and is probably marginally better.
The fact is once again Hamas is not responsible for targeting exclusively civilian populations across the green line because "why exactly" Mr. Bisharat?
Hat tip to Jonathan Cohen.
4.03.2009
More Studies Confirming What Any Bozo Should Already Know!
JTA newsflash "Study finds that ethnic identification on the wane and 'spirituality' is on the rise!" This has tremendous ramifications for Jewish institutions in the future. Pllllleasssse...Now, I haven't read the study, so let's confine this critique to the way it was reported, but if it has been reported accurately, well, let the chips fall...
Ask Joe/sephine college student if given the choice between a debauched evening with friends or a "spiritually meaningful experience", most would opt for the former option. Hands down, however, it would be option B that has the potential to be memorable, and significant while option A will be forgotten with tomorrow's inevitable hangover.
The truth is, people don't often know what they really want which renders $60,000 surveys less than useful. We need to be suspicious of studies that call for new directions that are based on ill-defined terms like "spirituality". Take this oxymoronic statement from the JTA article:
"The notion of spirituality is an elusive one, the researchers concede, though they generally understand it to mean the quest for meaning, purpose and connectedness. Rather than identifying Jewishly through ethnic food or language, or through affiliation with communal institutions..."
Aren't synagogues supposed to be spiritual institutions? Aren't they the primary communal institution? Aren't they ostensibly the vehicle for meaning, purpose and connectedness? Aren't synagogue memberships plummeting longer and faster than the stock market?
True Jewish spirituality, like all authentic disciplines, require commitment, literacy and community. For years, synagogues have pandered to the consumer by diluting Jewish uniqueness in favor of blander, fare. As long as anti-semitism was alive and well, it didn't much matter what our institutions did because there was a visceral need to be connected to our brothers and sisters. Institutions do better when formed out of need, they do less well, when institutions need people, more than the people need the institutions.
I have no doubt that few newspapers will survive the next fifty years in their current format, but some will because there will be a group of people who need them, for whom holding a newspaper over morning coffee feels like having a good friend over every morning. There will always be those for whom the ritual of reading the Sunday Times will be a meaningful event in their lives that is worth paying for.
All over America there are emerging organic Jewish spiritual communal institutions that are developing through common need and interest. These institutions are joined by the most educated and Jewishly erudite of the next generation, but they developed because like minded people joined together to create something meaningful for themselves. They are committed people who need institutional structures to fulfill their commitments in the best way possible. These commitments require them to volunteer, create, and connect to their community.
Nearly two years ago I consulted with the Bronfman Youth Fellowships on their alumni program and how to make it more responsive to its alumni. The first order of business was to ascertain whether there was an actual need to be fulfilled and whether this was the vehicle to fulfill it. In other words, if we disappeared tomorrow, would it truly matter to those we ostensibly serve? To honestly acknowledge the possibility that it may be time to split the scene can be an invigorating starting point for truly serving the people. At that moment, one can honestly say, what do they need us for, and for that how do we serve them?
I believe re-invention begins with the possibility that it may be time to disappear. In many large synagogues, the most committed have their own minyan in either the chapel or the library. These breakaway groups are an accommodation to the most literate and often the most committed, but sooner or later those who crave intimacy might ask why do I have to help finance this sanctuary building fund, when I only need and care about a small modest room? Why do I need this newspaper when I can get more up to date information on line, and it's for free? Why indeed? I'm convinced that the model of huge buildings financed primarily by those who attend them three days a year has been a failed model for longer than anyone cares to remember. Finally, people are choosing not to pay for it.
Well, Boker Tov!
A committed Jew needs a shule, because s/he needs to daven, not because the shule needs members. As long as the Jew is committed, the need for certain institutions exist. Spiritual institutions serve commitment. Whether it be religious services, kosher food, study groups, classes, Jewish meditation societies, or pot luck dinners, structures serve defined commitments.
As soon as the primary commitment is to serve the institution, and not to serve God, or whatever transcendent/spiritual purpose that brings folks together--it's over, and we shouldn't need to spend 60k on a study to figure that out.
Ask Joe/sephine college student if given the choice between a debauched evening with friends or a "spiritually meaningful experience", most would opt for the former option. Hands down, however, it would be option B that has the potential to be memorable, and significant while option A will be forgotten with tomorrow's inevitable hangover.
The truth is, people don't often know what they really want which renders $60,000 surveys less than useful. We need to be suspicious of studies that call for new directions that are based on ill-defined terms like "spirituality". Take this oxymoronic statement from the JTA article:
"The notion of spirituality is an elusive one, the researchers concede, though they generally understand it to mean the quest for meaning, purpose and connectedness. Rather than identifying Jewishly through ethnic food or language, or through affiliation with communal institutions..."
Aren't synagogues supposed to be spiritual institutions? Aren't they the primary communal institution? Aren't they ostensibly the vehicle for meaning, purpose and connectedness? Aren't synagogue memberships plummeting longer and faster than the stock market?
True Jewish spirituality, like all authentic disciplines, require commitment, literacy and community. For years, synagogues have pandered to the consumer by diluting Jewish uniqueness in favor of blander, fare. As long as anti-semitism was alive and well, it didn't much matter what our institutions did because there was a visceral need to be connected to our brothers and sisters. Institutions do better when formed out of need, they do less well, when institutions need people, more than the people need the institutions.
I have no doubt that few newspapers will survive the next fifty years in their current format, but some will because there will be a group of people who need them, for whom holding a newspaper over morning coffee feels like having a good friend over every morning. There will always be those for whom the ritual of reading the Sunday Times will be a meaningful event in their lives that is worth paying for.
All over America there are emerging organic Jewish spiritual communal institutions that are developing through common need and interest. These institutions are joined by the most educated and Jewishly erudite of the next generation, but they developed because like minded people joined together to create something meaningful for themselves. They are committed people who need institutional structures to fulfill their commitments in the best way possible. These commitments require them to volunteer, create, and connect to their community.
Nearly two years ago I consulted with the Bronfman Youth Fellowships on their alumni program and how to make it more responsive to its alumni. The first order of business was to ascertain whether there was an actual need to be fulfilled and whether this was the vehicle to fulfill it. In other words, if we disappeared tomorrow, would it truly matter to those we ostensibly serve? To honestly acknowledge the possibility that it may be time to split the scene can be an invigorating starting point for truly serving the people. At that moment, one can honestly say, what do they need us for, and for that how do we serve them?
I believe re-invention begins with the possibility that it may be time to disappear. In many large synagogues, the most committed have their own minyan in either the chapel or the library. These breakaway groups are an accommodation to the most literate and often the most committed, but sooner or later those who crave intimacy might ask why do I have to help finance this sanctuary building fund, when I only need and care about a small modest room? Why do I need this newspaper when I can get more up to date information on line, and it's for free? Why indeed? I'm convinced that the model of huge buildings financed primarily by those who attend them three days a year has been a failed model for longer than anyone cares to remember. Finally, people are choosing not to pay for it.
Well, Boker Tov!
A committed Jew needs a shule, because s/he needs to daven, not because the shule needs members. As long as the Jew is committed, the need for certain institutions exist. Spiritual institutions serve commitment. Whether it be religious services, kosher food, study groups, classes, Jewish meditation societies, or pot luck dinners, structures serve defined commitments.
As soon as the primary commitment is to serve the institution, and not to serve God, or whatever transcendent/spiritual purpose that brings folks together--it's over, and we shouldn't need to spend 60k on a study to figure that out.
4.02.2009
Checking for Chametz, and the Haggada's slow start
For those who are furiously scrubbing into the immaculate night fantastic of this, the most sanitary of festivals, I offer a guide to make the excision of leavening a bit more meaningful. Click here for a spiritual guide to the ritual of nullifying leavening, and some scorchin tips on how to understand the first sections of the Haggada.
4.01.2009
Yogi interviews Booboo...
I mean Goldblog interviews Bibi...yeheyheyhey,
To get a glimpse of what lies in store...
“Iran is a composite leadership, but in that composite leadership there are elements of wide-eyed fanaticism that do not exist right now in any other would-be nuclear power in the world. That’s what makes them so dangerous.”
Realist or Paranoid--you choose.
Choose wrong, you lose.
To get a glimpse of what lies in store...
“Iran is a composite leadership, but in that composite leadership there are elements of wide-eyed fanaticism that do not exist right now in any other would-be nuclear power in the world. That’s what makes them so dangerous.”
Realist or Paranoid--you choose.
Choose wrong, you lose.
What would the Rambam say of Collatoral Damage?
There has been a small buzz on the internet regarding the conduct of Israeli combatants during the Gaza incursion. It is undisputed that it has been a longstanding practice for Palestinian combatants to elect to fight in heavily populated civilian areas in order to not only deter the Israeli forces, but to use civilian casualties to their political advantage.
This type of war was not considered in our sources, but the Rambam does speak eloquently about the mission of the soldier:
...he should put his life in his hands, and not be afraid. He should not think of his wife and family, but he should wipe out the memory of them from his heart, and focus everything on the battle before him. For anyone, who has second thoughts during battle and feels fear, transgresses a negative commandment, as it is written: Do not soften your hearts and do not be afraid… Not only this, but all of Israel is weighing on his neck. And if they do not win, and he has not fought with all his heart, it is as if he has spilled the blood of everyone… (Rambam Hilchot Melachim 7:15)
For a more complete rendering and a scorchin commentary, click here.
This type of war was not considered in our sources, but the Rambam does speak eloquently about the mission of the soldier:
...he should put his life in his hands, and not be afraid. He should not think of his wife and family, but he should wipe out the memory of them from his heart, and focus everything on the battle before him. For anyone, who has second thoughts during battle and feels fear, transgresses a negative commandment, as it is written: Do not soften your hearts and do not be afraid… Not only this, but all of Israel is weighing on his neck. And if they do not win, and he has not fought with all his heart, it is as if he has spilled the blood of everyone… (Rambam Hilchot Melachim 7:15)
For a more complete rendering and a scorchin commentary, click here.
Well, so far the Palestinians seem to have stayed home.
Tens of thousands of anti-capitalists, and somehow the Israeli-Palestinian conflict has not been front and center at the G-20. I guess they're saving it up for "Durban II".
Subscribe to:
Posts (Atom)
