Category Archives: Jews

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You Can’t Be a Cultural Jew without being Cultured

And please don’t make the claim you are a cultural rather than a religious or learned Jew if you don’t have any Jewish culture. You would not call yourself a cultured person if you hated fine music, theater, art and museums. Cultural Judaism involves knowledge of ancient and contemporary Jewish history, current events and political life here and in Israel. Maybe you are a reader of Roth and Englander, Horn and Ozick, Agnon and Bashevis Singer. Maybe you love Yiddish theater. Great. But don’t call yourself a cultured Jew if by culture you mean you love bagels and brisket. It’s Jewish wisdom that ultimately creates continuity.

Erica Brown, “The Shtarker Image”, The Jewish Week (6 September 2013), 70.

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Jay Sanderson on not pushing away young Jews from the Jewish community

Our young people are redefining their Judaism. We need to be an active part of that redefinition process. It is up to the Jewish community to reach out, engage and embrace them.

…we are committed to not just engaging our young people, but engaging them in our reimagination and our transformation. They are not the problem. They are a part of the solution.

Many of our organizations have built models based on philanthropy first. We need to move away from “pay-to-play” Judaism. If young people are meaningfully engaged, they will become philanthropists. But we are pushing too many of them away by expecting them to give before they connect.

Jay Sanderson, “Crisis and Opportunity – Reflections on the Pew Report”, The Jewish Journal (11-17 October 2013), 44.

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“People will observe the Shabbas if it actually works for them”

I am actually not interested in simply furthering that we represent the Jewish people. I understand that it was a blip, a modern blip, exacerbated by the Holocaust, the Jewish peoplehood and “more than the Jews kept the Shabbas, the Shabbas kept the Jews” – that’s just a lie. It’s okay, I appreciate it, but for Jews who stopped keeping the Shabbas, it’s wonderful rhetoric, but it has nothing to do with how people function. People will observe the Shabbas if it actually works for them in their life to help them flourish. They’re not going to keep it because it keep them. I love the rhetoric and so I’m interested in shifting the balance – and I think this is great for rabbis – from Jewish peoplehood to actually Torah, to the wisdom and practice.

Rabbi Irwin Kula, “Texts Without Borders”, Rabbis Without Borders Fellowship, Third Cohort, Session #1 (Clal: New York City, 8 November 2011).

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The Decline of Ethnic Judaism in America & of Big Jewish Organizations

America loves your religious identity, it doesn’t care for your ethnic identity. If you want to have a Catholic school system in America, “That’s great, we respect your religious difference”. “Oh, you want to have a Presbyterian school, בסדר, we have one of those.” “Methodist school? Great!” “A Polish school? I don’t think so.” “Oh, you want to have a Catholic parish? Great.” “You want to have a Spanish-speaking school district? No way.” America is founded on religious difference and a tolerance for religious difference and a great, agitating inhospitability to ethnic difference. And so, as a result, the Jews who come from 1920-1960 to the United States have to figure out a way to do Jewish. And the way they do it is they cloak their ethnic experience in religious terms. The symbol of that is the social hall in the synagogue. You will never find a social hall in a synagogue in Eastern Europe, because it doesn’t make sense. A social hall is where you go to hang out with other Jews, because you can’t build a Jew club; America won’t let you do that.
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Institutions like Hillel, the Anti-Defamation League, Hadassah, UJA-Federation; any of these big organizations are outgrowths of that ethnic Jewish expression. And what we are facing in those organizations right now is a crisis in the decline of ethnic Judaism. That’s why Federation dollars go down, why the ADL is not as relevant, why young people are not so interested in the parochial concerns of Jews all around the world any more. This is one of the two master stories: the decline of ethnic Judaism.
The last gasp of this effort was the Richard Joel line of “Jews doing Jewish with other Jews”. That is the definition of ethnic Judaism: make a building on-campus, you’ll feel safe here because you won’t be tolerated anywhere else, and you’ll just hang out with other Jews.
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When the majority of people who are not Orthodox in the United States intermarry, why would you have a building for Jews doing Jewish with other Jews? That doesn’t make sense.

Rabbi Daniel Smokler, “Jewish Enrichment”, Hillel Institute (Hillel: The Foundation for Jewish Campus Life: St. Louis, 30 July 2013).

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The Tribe as a Means for Judaism….

Judaism is about the wisdom and practice to help human beings become deeply human. And it is not, for me, an idealogous, tribalist, experience. The tribe is a means, the people is a means, and, although I understand and I walked away from synagogue life to work inside, strengthening the Jewish people, exclusively, at a moment in which I thought that the fundamental issue was to strengthen the Jewish people, to rescue a million Jews from the Soviet Union, to rescue 60,000-100,000 Jews from Ethiopia, to build the political infrastructure, and to help build the political structure of American Jewish life so that the body politic could be protected in a physical way. So I got that.
But I never imagined that was an ends. I cannot believe that, basically, we’re down to and American organized Jewish community that, at the core, worries simply about its security and survival. And it has taken that anxiety and projected it upon issues of identity. I’m mind-bogglingly blown away that that is what has happened to a 3,000-year-old wisdom tradition that has been knocking around the planet that has been asking and moving around fundamental human questions. I just cannot believe it.

Rabbi Irwin Kula, “Texts Without Borders”, Rabbis Without Borders Fellowship, Third Cohort, Session #1 (Clal: New York City, 8 November 2011).

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A difference between Jews who do and do not feel it is a liability to be a Jew

His interest in youth was closely allied to education. He cherished a great respect for learning….
He said, “There are those among our people who feel it is a liability to be a Jew. This does not occur to the Jew who has had an adequate background. The glories of his people, the luster of their history, the magnificent values which constitute the essence of his religion, the recognized fountainhead of all religions of modern civilizations, condition him to avert such self-hatred and self-pity. He can understand why the martyrs in Israel’s history died for their ideals. Their pride of ancestry gave them courage to accept and endure the most extraordinary punishment. Their thorough appreciation of their history was a sustaining force against shock and against confusion. It constituted a basis for the rebuilding of dignity and self-respect.”

Maurice Bisgyer, “Henry Monsky: His Work”, in Mrs. Henry Monsky and Maurice Bisgyer, Henry Monsky: The Man and His Work (New York: Crown Publishers, 1947), 76-77.

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Intermarriage is a relationship of power, depending on gender and who negotiated for what

Intermarriage, like all marriage, is a relationship of power. How the power is divided depends on two things: gender and who negotiated for what, either before or after saying “I do.” If intermarriage has the potential to strengthen the Jewish people (along with institutions of education, such as summer camp or trips to Israel), it is critically important to understand the influence of the gender of the Jewish member in the marital union. Analyzing gender—the roles of both men and women combined with the relationship between the two sexes—is key to a full understanding of the meaning of Jewish intermarriage because gender informs how men and women raise children.

Keren McGinity, “The Hand that Rocks the Cradle: How the Gender of the Jewish Parent Influences Intermarriage”, AJS Perspectives (Spring 2013), 42.

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By ignoring the differences, the individual nature of each de’ah and shittah, we lose an important aspect of Torah.

Most of the time, the texts of Torah she-be’al Peh—the Mishnah, the Tosefta, the Bavli, the Yerushalmi—provide the names of those Tannaim or Amoraim who hold a certain view, (and in doing so bring redemption to the world). But even in those cases where these sefarim don’t cite the name of the authority holding a particular view, Hazal go out of their way to track it down. This is particularly significant, since, at least in the case of the Mishnah, it was Rebbe who omitted the name of the Tanna in order to indicate that the Halakhah followed his view, and, as we know, the Gemara often notes that a particular mishnah does not follow the view of a particular Tanna. Thus, it is important to identify views that are not dominant—halakhah le-maaseh!

By ignoring the differences, the individual nature of each de’ah and shittah, we lose an important aspect of Torah.

Yaakov Elman, “Rava as Mara de-Atra in Mahoza”, Hakirah 11 (Spring 2011), 62.

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It will be fascinating to see what insights women bring to matters, and if a woman’s perspective affects how halakhah is decided

I agree that it isn’t “fair” that while men can be given the title “rabbi” simply by learning sections of Yoreh Deah, the women must do a lot more to be accepted. But that is required any time new developments come into place. I have been assured by people in the know that the day is coming when we will have first-rate women halakhists and talmudists. It will be fascinating to see what insights they bring to matters, and if a woman’s perspective affects how halakhah is decided. But we haven’t reached that day yet, and just as importantly, the Orthodox world as a whole is not yet ready for that day, as they have not yet become comfortable with the idea of a woman poseket.

Marc B. Shapiro, “Answers to Quiz Questions and Other Comments, part 2”, The Seforim Blog (25 March 2012) {http://seforim.blogspot.com/2012/03/answers-to-quiz-questions-and-other.html}

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There is no mention of bringing anything niddah-related to a rabbi in the Meam Loez

R. Moshe Maimon called my attention to the Meam Loez’s discussion of the laws of niddah, addressed to both men and women, and there is no mention there of bringing anything to the rabbi. This omission was rectified by R. Aryeh Kaplan, who in his translation (vol. 1, p. 136) adds: “When in doubt, a competent rabbi should be consulted.”

Marc B. Shapiro, “Answers to Quiz Questions and Other Comments, part 2”, The Seforim Blog (25 March 2012), n. 2 {http://seforim.blogspot.com/2012/03/answers-to-quiz-questions-and-other.html}