9 research outputs found
Listening for the Spirit of God in Our Pursuit of Justice: Spirituality and Justice in the Jewish Tradition
No full textJudaism is an action-focused tradition. From the commandments given at Sinai and the shouts of Israel’s ancient prophets to the teachings of contemporary women and men of prophetic vision and witness, Judaism calls upon people to end poverty, oppression, and all forms of injustice. But what is the relationship between spirituality and justice in Jewish tradition? In this lecture, Rabbi Rachel Timoner will explore the meaning of God as spirit, ways of discerning God’s spirit in and around us, spiritual practices that help us nurture the gifts of God’s spirit in our lives, and how all of this relates to the covenantal call for creating a better world.
Rabbi Rachel Timoner is associate rabbi at Leo Baeck Temple in Los Angeles, where her focus is on social justice, spiritual life, and lifelong learning, and she is the author of Breath of Life: God as Spirit in Judaism, published by Paraclete Press. She was born and grew up in Miami, Florida, earned a B.A. degree from Yale University, and was ordained by Hebrew Union College-Jewish Institute of Religion, where she was a Wexner Graduate Fellow and received numerous awards, including one for excellence in biblical studies and another for scholarly writing. Before entering rabbinical school, she worked for thirteen years with social justice non-profit organizations, was named by the San Francisco Examiner and KQED (PBS) as an “Unsung Hero” for working to break the isolation of lesbian, gay, bisexual, and transgendered youth, and empowering young people to feel proud of who they are. She was also a Next Generation Leadership Fellow of The Rockefeller Foundation, and received the Do Something National BRICK Award for Community Leadership. To make an accessibility request, call Disability Resources at (651) 962-631
Listening for the Spirit of God in Our Pursuit of Justice
No full textn this lecture, Listening for the Spirit of God in Our Pursuit of Justice, Rabbi Rachel Timoner explored the meaning of God as spirit, ways of discerning God\u27s spirit in and around us, spiritual practices that help us nurture the gifts of God\u27s spirit in our lives, and how all of this relates to the call for creating a better world
The Oneness of God and the Diversity of Religions: A Jewish Perspective
No full textOne of Judaism\u27s most hallowed claims about the reality of God is what Jews refer to (after its first Hebrew word) as the Sh\u27ma: Hear, O Israel, the Eternal is our God, the Eternal is One (Deut 6:4). Deeply committed to the affirmation of God\u27s oneness, many Jews also share the belief of Rabbi Abraham Joshua Heschel (1907-1972) that diversity of religions is the will of God. In this lecture, Rabbi Sabath Beit-Halachmi will explain why she considers this belief not only compatible with but also demanded by the affirmation of God\u27s oneness.
Rabbi Rachel Sabath Beit-Halachmi is president\u27s scholar and national director of recruitment and admissions at Hebrew Union College-Jewish Institute of Religion (HUC-JIR) in Cincinnati, where she also heads the Office of Community Engagement. Previously she taught on the Jerusalem campus of Hebrew Union College and served as vice president and a faculty member of the Shalom Hartman Institute, also in Jerusalem, and she directed the Hartman programs for lay leadership, rabbinic leadership, and Christian leadership. Ordained in 1995 at HUC-JIR, Rabbi Sabath also earned a Ph.D. in philosophy from the Jewish Theological Seminary of America in New York. The co-author of two books, Striving toward Virtue: A Contemporary Guide to Jewish Ethical Behavior (1996) and Preparing Your Heart for the High Holy Days (1996), Rabbi Sabath has published numerous articles, writes a monthly column in the Jerusalem Post, and lectures throughout North America on theology, gender, leadership, and Israel. She is currently writing a book on the future of covenant for Jewish peoplehood
Countering Dangerous Religious Ideas
No full textReligious ideas have inspired people to live virtuous lives and foster healthy relationships within and among diverse communities. But religious ideas — and not only those generally described as extremist — have also been employed in dangerous and even devastating ways. Inspired by Rabbi Rachel Mikva’s book Dangerous Religious Ideas: The Deep Roots of Self-Critical Faith in Judaism, Christianity, and Islam, this program’s panelists will focus on what they regard as dangerous religious ideas and how to counter them and thereby help to heal our fractious country. Mary Boys, Ph.D., is the Skinner and McAlpin Professor of Practical Theology at Union Theological Seminary in New York City and the author and editor of ten books, including six having to do with Christian-Jewish relations. Barry Cytron, Ph.D., is senior scholar at Adath Jeshurun Congregation where he served as senior rabbi before becoming director of the Jay Phillips Center and later visiting professor and Jewish chaplain at Macalester College. John Merkle, Ph.D., is professor of theology at CSB/SJU, director of the Jay Phillips Center for Interfaith Learning, and the author and editor of four books having to do with Jewish theology and Christian-Jewish relations.
Sponsored by Adath Jeshurun Congregation in collaboration the Jay Phillips Center for Interfaith Learning at Saint John’s University and the Jay Phillips Center for Interreligious Studies at the University of St. Thomas
Hadassah Yanich Plaut Family Collection 1916-1977
No full textThe bulk of the collection consists of correspondence, primarily from the parents of Neḥama Lazarovsky. Also included are clippings and ephemera.digitizedHadassah Yanich Plaut, the wife of Rabbi Walter Plaut, was the daughter of Neḥama Yanich.Neḥama Yanich, née Lazarovsky was born in Novogrudok (Navahrudak, Belarus), the daughter of Eliezer Dov and Rachel (?) Lazarovsky. As a girl of 14, Neḥama moved to Glasgow, Scotland, to be near her brother Natan. He had changed his name to Nathan Morris and his sister assumed the name Anne Morris. In the 1920s, Anne Morris married Herschel Zvi Yachnitz from David-Horodok, Belarus, and the couple moved to Detroit, Michigan, where they changed their last name to Yanich.Neḥama Yanich is the author of the Yiddish poetry book ‘Mayn ṿelṭl’ (My world), published in Jerusalem in 1973
Women Unchained
No full textSunday, October 9, 2016 -- 2:00-3:30pm
Film Screening - Women Unchained, directed and written by Beverly Siegel. (2011, 60 mins.)
Facilitated by Rabbi Mark Diamond, Jewish Studies Dept.
Women Unchained, an important film documenting the experiences of modern-day agunot, or women whose husbands refuse to grant them a Jewish divorce. According to traditional Jewish law, a woman who is an aguna (from the Hebrew word meaning “chained”) cannot re-marry.
Among the women profiled are Susan Weiss, founder of the Center for Women’s Justice, who successfully sued in Israeli court a husband who refused for 16 years to grant his wife a get; Sharon Shenhav, director of the International Jewish Women’s Rights Watch, who represented the Israel Bar Association on the commission appointing judges to the Israel Rabbinical Courts; Rachel Levmore, author of the Agreement for Mutual Respect pre-nuptial agreement, who tracks down recalcitrant husbands around the world; and Rabbi Gedalia Dov Schwartz, chief judge of the Chicago Rabbinical Council and the Beth Din of America.
Shot in New York, New Jersey, Chicago, Miami, Los Angeles and Israel, Women Unchained includes illuminating interviews with leading women’s rights advocates, rabbis and experts. The film provides helpful historical background on the state of women’s rights in Judaism and details of “get-o-nomics” and the outlandish extortion schemes levied against some women.
Women Unchained documents the religious court established by the late Rabbi Emanuel Rackman, which frees women from recalcitrant husbands through the issuing of annulments, and the efforts of Brooklyn District Attorney Charles Hynes on behalf of Jewish victims of domestic violence and get extortion.https://digitalcommons.lmu.edu/jewishbookgroup/1001/thumbnail.jp
Wir lebten in Deutschland : Erinnerungen einer deutschen Juedin, 1880-1933.
No full textThe memoir was written 1940 in Jerusalem. Recollections of Rahel's childhood in Imperial Germany. Her father was born into a family of rabbis in Hungary. He studied at the famous yeshiva of Esriel Hildesheimer in Eisenstadt, where he was ordained as a rabbi. Her mother Ida Goitein, nee Loewenfeld was born in 1848 in Posen. She passed the teacher's exams secretly - a profession very unusual for a woman in her time. Rahel was born as the fourth child of the Goitein family in 1880. Sudden death of her father in 1883. Rahel attended Hebrew school for eight years in addition to her regular schooling and experienced from an early age on the difference between the two worlds. Celebration of Jewish holidays. Journey to Hungary and holidays with the befriended Straus family. In 1893 Rahel was enrolled in the "Maedchen Gymnasium" in Karlsruhe, the first high school for girls in Germany who prepared students for the entry exam at university. Awakening of feminist and Zionist interest. University studies in Heidelberg together with her brother Ernst. In 1900 Rahel Straus was the first female student at the School of Medicine in Heidelberg. Zionist activities in Mannheim. Engagement with Elias Straus. Geneology of her husband's family. Graduation from University in 1905. Wedding of Rahel Goitein and Elias Straus in 1905. Move to Munich. Attendance of the Seventh Zionist Congress in Basel. Difficult beginnings of Zionism in Munich. Relationship with non-Jewish friends. Journey to Egypt and Palestine in 1907. In 1908 Rahel Straus finished her doctorate and started her own gynecological practice. Birth of her first child Isa in 1909. Difficulties in combining her professional and private family life. Activities and speeches in various women organizations. Member of the political activist group fighting for the right of women to vote. Work in Jewish women organizations. Difficulties with her Zionist ambitions in an anti-Zionist environment.Cooperation and activities with the "Juedische Frauenbund". Birth of her children Hannah (1912) and Peter (1914). Outbreak of World War I. Death of her brother Ernst, who was killed in the battle of Stry. Birth of her fourth child, Gabriele in 1915. Declaration of the German Republic. Spartacus Revolution in Munich in 1918-1919. Anti-Semitism, inflation and unemployment in the aftermath of the war. 1920 birth of a son, Ernst Gabor. Work in the board of the "Juedischer Frauenbund". Publication of her brochure on sexual education. Lectures and speeches. "Deutsche Frauentagung" in Cologne in 1928. Activities in the WIZO. Disrupted harmony within various women's organizations due to the rising National Socialist movement. 1932 wedding of daughter Ina with the Zionist Ignaz Emrich. Severe illness of her husband. Death of her husband Elias Straus. Emigration to Palestine in November 1933.The following families and individuals are mentioned:Baeck, Leo, 1873-1956; Bodenheimer, Rosa; Buber, Martin, 1878-1965; Emrich, Ignaz; Goitein family; Hildesheimer, Esriel, 1820-1899; Karminski, Hannah, 1897-1942; Loewenfeld family; Pappenheim, Bertha,1859-1936; Straus family; Straus, Elias, 1878-1933; Szold, Henriette, 1860-1945; Weizmann, Chaim; Zweig, Arnold, 1887-1968.The following places are mentioned: Aurich; Cologne; Egypt; Eisenstadt; Germany; Heidelberg; Hungary; Italy; Karlsruhe; Munich; Posen.Born in Karlsruhe in 1880, Rahel Straus, nee Goitein, was a physician in Munich between 1905 and 1933. The author was vice-president of the "Juedischer Frauenbund" and was married to the Zionist lawyer Elias Straus (1878-1933). In 1933 she emigrated to Palestine. Rahel Straus died in Jerusalem in 1963.Synopsis in filePublished as book by the Leo Baeck Institute, Deutsche Verlagsanstalt, Stuttgart, 1961.Published as book (Stuttgart: Deutsche Verlagsanstalt, 1961)ChildhoodEducation; Jewish; 1871-1918Imperial GermanyJews. Liturgy and ritualReligionsstreitRevolution; 1918-1919Universities and collegesVerein juedischer Frauen zur Foerderung der Kulturarbeit in PalaestinaVoyages and travelsWomen's International Zionist Organization (WIZO)Women; organizationsZionismEducation, Higher, 1871-1918LawyersRabbi
El calambur en la obra poética «Neot Midbar» de R. Raphael Aharón Monsonego
No full textRabbi Raphael Aharon Monsonego was a Moroccan rabbi who lived in the 18th-19th centuries. His literary creation is extensive, and apart from halachic texts he wrote a series of poems that are characterized by abundant use of the calembour technique. The calembour (in English, pun) is a specific type of allusion used by North African Jewish poets and writers. Like all allusions it is based on “a meeting of two texts, one implicit – i.e., in our consciousness and memory, and the other explicit – i.e., in the actual text in front of us.” A calembour differs from other types of allusions in that it consists of “phonetic and spelling changes in the words, idioms and fragmented verses in order to gain a humorous effect and other associative allusion.” Namely, in the calembour a word or phrase from a biblical or rabbinic text is presented “with a minimal change in letter or vowel etc. […] creating a witticism or a new meaning.” The author assumes, then, that the reader is able to intuitively identify the original text despite the changes made and even enjoy and appreciate the linguistic witticism since he is well-versed in the Jewish sources (especially the Hebrew Bible and halachic literature). The aim of this paper is to examine the use of the calembour in Monsonego’s poetry through several examples of its different forms and especially through the analysis of one of the poems that features a larger use of this technique: “Im omar avo ha-‘ir” (‘If I resolve to arouse lament’).R. Raphael Aharón Monsonego fue un rabino marroquí que vivió entre los siglos XVIII y XIX. Su extensa obra literaria incluye textos religiosos de la Halajá, como también poemas que se caracterizan por el frecuente recurso a la técnica del calambur, por la cual hace referencia a versos bíblicos en un contexto diferente. El calambur es un artificio lingüístico, un tipo de alusión utilizada por poetas judíos del norte de África, que está basada en «el encuentro de dos textos, uno implícito (basado en la memoria y en la conciencia del lector) y otro explícito (por ejemplo, el texto aquí expuesto)». El calambur se caracteriza por el uso de pequeños cambios ortográficos o fonéticos en palabras y fragmentos que provocan cierto efecto humorístico y asociativo. Concretamente «el calambur toma una palabra o una frase de un texto bíblico o rabínico y la presenta con un mínimo cambio escrito o vocálico […] creando así cierta agudeza lingüística que da un nuevo sentido a lo expresado». El lector, que reconocerá intuitivamente el texto original puesto que está vinculado con la literatura clásica judía basada en la Biblia y en la Halajá, podrá apreciar el juego de palabras, pese a los pequeños cambios anotados, disfrutar y valorar dichas agudezas. El objetivo de este artículo es examinar de diferentes formas el uso del calambur en la poética de Monsonego a través de varios ejemplos y especialmente analizar uno de sus textos en el que hace amplio uso de dicha técnica: «Im omar avo ha-‘ir» (‘Si decido alzar mi lamento’)
