|
 |
|
|
|
Articles from the latest edition of
Engage in Activist Talmud
Study! Why bother to study the Talmud? What is activist Talmud study? 1. There are many gems of Judaism for us in the text. 2. Might it be important to enter directly onto the pages of Jewish sacred text
the paradigm changes of our times? Perhaps it is not enough to write separate,
interesting, great, well-researched free-standing books. 3. Halakhah and aggadah are "the ways" of our people. New Jewish norms are emerging, let us create multi-denominational focus groups to nurture and encode these via the process of redacted text building. Like Yerushalmi and Bavli, let's have such groups in our countries, our seminaries, our synagogues, our communities. Talmud need not become the equivalent of a dead language. It is the great Jewish transport mechanism for social change. History teaches us this will be a 150-300 year process. It is not ours to finish the task, nor are we free to desist from it. 4. How does activist Talmud study work? It starts by imaging your own
voice in a parallel column on the page as you study. Enter in your religious imagination
into a dialogue with our ancestors as reflected in the text. Begin to write your
reactions, share them. Combine them (react - then redact!) Explore your motives in
redaction, learn about the Talmud's history of redaction. (*Redaction is the way history,
text, commentaries are collapsed by Let's all try to stay on the same page! It's possible. If you want a brief list of resources for Talmud study, just respond. Love to
hear your thoughts, ideas, reactions to this approach to the proposal. R. Milgram can be
contacted at At Lafayette, we stood and marched in
John Pearl stood Now I stand in Minyan, We're not marching in lockstep, swiveling We're like a platoon, a unit in an army. --16 Tevet,
5758/January 14, 1998 Jewish
Youth for Community Action Jewish Youth for Community Action Jewish Youth for Community Action (JYCA) is a social justice and leadership
training program based on youth empowerment. Located in San Francisco's East Bay, JYCA has
recently completed its third program year. JYCA participants come from a variety of Jewish JYCA forms a tight-knit group in which every individual is respected and valued, everyone's ideas are taken seriously, and enthusiastic participation is the norm. JYCA participants are firmly rooted in their Jewish identities while their work for social justice branches out to the larger community. The JYCA staff believes that by giving young people a chance to take on responsibility through independent choices, they will be empowered to make positive change in the world, and in their own lives. In a world where young people are not given a chance to speak, JYCA is a place where there voice is heard. Structure: Participants meet bi-weekly to learn about topics of their choice. The issues that are discussed range from Jewish Meditation to Jewish anti-racism work. Participants undergo a series of diversity trainings throughout the program, and are trained in facilitation and leadership skills. Participants choose the curriculum topics, facilitate planning meetings, produce their own newsletter, help to hire new staff, and organize community service projects. This past year, seven participants led workshops for over 200 of their peers across the region on the topic of Jews & Class. JYCA participants have participated in group projects, individual internships,
and agency collaborations. Group projects have included serving food at homeless shelters,
a Mother's Day urban organic gardening project, and cleaning up a creek. Individual
internships have included working with children affected by AIDS, coordinating volunteers
to fight an anti-affirmative action proposition, and working at a clothing ministry
serving homeless JYCA is supported by foundations, program fees, and grass-roots fundraising. JYCA is currently funded by the Richard & Rhoda Goldman Fund, the Walter & Elise Haas Fund, Steven Spielberg's Righteous Persons Foundation, Jewish Fund for Justice and the Shefa Fund. For more information, please contact Program Director, Pella Schafer Grass-Roots Growing of Tikkun
Olam The most characteristic Jewish-renewal approach to tikkun olam, the healing of our wounded world, is to see it as an aspect of our encounter with God especially with the God revealed in every human face and every living species -- rather than politics as the pursuit of power. The touchstone and motto of this approach can be taken from Rabbi Abraham Joshua Heschel's remark upon returning from a civil-rights march in Selma Alabama"I felt that my legs were praying." How do we create a form of political change in which our legs and hands are praying -- not simply manipulating? (1) Although there may be many occasions when meeting with elected officials to
persuade them, or banding together to elect them, are appropriate, our "prayerful
politics" must include our whole hearts and spirits as well as our minds and bodies.
This may mean, for example, that when we organize to insist that everyone have full access
to a decently-paid job and a decent time for rest and self-renewal, we combine that effort
with direct help for the (2) The Jewish calendar offers us many grass-roots opportunities to unify the spiritual and the political. For example, holding a Tu B'Shvat Seder in an endangered redwood forest or at the edge of the endangered Everglades, or planting trees in a poverty-stricken neighborhood; celebrating a Pesach (or pre-Pesach) Seder at the site of nuclear weapons tests or sweatshop garment factories; beating the Hoshana Rabbah willow branches on the earth and chanting Hoshana at a poisoned river; building a Sukkah in a public park to offer temporary shelter to the homeless and to publicize demands for more permanent homes; collecting food and clothing as people gather for Kol Nidre to honor the Isaiah Haftarah for Yom Kippur morning that says, "The fast I require of you is . . . to feed the hungry, clothe the naked . . ." Communal celebrations of life-cycle events might also become moments to affirm
tikkun olam sending left-over food from a b'mitzvah banquet to a soup kitchen, giving 3%
of the wedding dinner cost to Mazon to support hunger projects, adding to the wedding
ceremony for gay or hetero couples a public statement of intention to win full rights of
marriage for gay people (and maybe having a petition available for signing), having the
kids under 13 come up and face the older members of the congregation at a b'mitzvah and
recite, each generation to the other, slightly amending the last lines of the Prophet
Malachi which we read as the (3) All these suggestions are ways of carrying the meaning of the festival
into the world embodying it. It is also important to carry the world into our
prayers, making explicit and reawakening what is already there so as to say them "by
heart," not by rote. Thus, the second paragraph of the Sh'ma reminds us that if we
act in accord with Torah the rains will fall, the rivers will run, and the earth will feed
us; but if we follow strange gods [of wealth and power] We could read the Scroll of Ruth together on Shavuot and discuss its political
as well as personal implications; we could even devote a serious part of the all-night
tikkun leil Shavuot to these political implications, and connect the reading of Ruth
with learning the Similarly, part of a Tu B'Shvat Seder or part of the study of B'Har (the Jubilee portion of Torah, Leviticus 25) could be learning what adam -- the human race has actually been doing to adamah -- the earth. Indeed, the eco-crisis offers a very creative possibility for reconnecting science and religion, as they were connected in ancient Torah and in Rambam but have become alienated from each other during the Modern age. These approaches require asking whether anyone in the community has this
information or will take the energy to gather it, and viewing that as a religious act, a
mitzvah, on a par with leading the davvening or lehning from the Torah. (4) Aside from being guided and heartened by the traditional prayers and
teachings of the festivals, the community could set aside a specific "religious"
time to examine tikkun olam -- for example, a special Shabbat afternoon discussion every
year on the Shabbat of reading "Tzedek tzedek tirdof, "Justice justice shall you
pursue." Ask the community itself what they/ we experience as unjust,
threatening and dangerous aspects of the world. Be alert to Once the community has assessed its own experiences and thoughts about seeking peace, pursuing justice, and healing the earth, it might decide to focus attention on one or two issues in the coming year, and to consult local groups that work on these issues. Some groups may be glad to take part in a Jewish festival observance that focuses on a public issue (Sukkot on homelessness, Tu B'Shvat on destruction of the ancient redwoods). Inviting such groups might (a) open doors to alienated and Jewishly-unaffiliated Jews to discover that some spiritually rooted Jews actually care -- for Jewish reasons! -- about the issues that move them, and (b) increase the numbers and visibility of the event, thus strengthening its tikkun of the world while also making a tikkun for Judaism. (5) Create ways of doing tzedakah together. Reb Zalman Schachter-Shalomi has
reminded us that every prayer for refuah (healing) should be accompanied by tzedakah. (It
gives the prayer On Purim, a traditional date for giving tzedakah, the hat should be passed
before and perhaps again after the reading of the Megillah. At the Pesach Seder, the
children who hunt for the afikomen could be asked to consult together and name a
tikkun-olam group that, in addition to any individual gifts the kids receive, will receive
tzedakah from all the Seder participants as ransom for the afikomen. (The hosts of the
Seder could take responsibility to remind people, afterward.) If the community has
or creates a savings account or endowment, it could set aside part of this money as a loan
(not grant) to a grass-roots community-development loan Members of the community could create a "tzedakah collective," in
which people agree to pool some fixed percentage of their income and decide more or less
collectively, after study of alternatives and of Jewish tradition concerning
tzedakah, where to direct gifts of tzedakah from the group as a whole. (For
more information see a pamphlet on tzedakah collectives published by The Shefa Fund.) Tzedakah could come in forms other than money. For example, some congregations
that have grassy yards have planted organic vegetable gardens and in accordance with the
biblical mitzvah of peah ("corners" of the field, where what grows is left for
the poor), have harvested the vegetables for soup kitchens, or -- even more advanced --
invited poor people to join the work, learning the skills and sharing the pleasures of
growing. For another example, some (6) For many (but perhaps not all) of these events, it will strengthen the
tikkun of the world if there is publicity in the Jewish and general media. Usually, that
will heighten the awareness and multiply support. But it should be done only after
planning how to minimize intrusions into the prayer and Torah-study life of the community.
In order to make media contacts, check with community members themselves, and also with
staff of the local Jewish Community Relations Council. In some situations, havurot or
congregations or their individual members may want to join the JCRC in order to have some
influence in its efforts to do tikkun olam. Best to measure carefully in each local
situation and JCRC whether doing this would be fruitful and exciting, or might waste time
and energy on changing what may be a very sedate and habit-encrusted institution.
Efforts at tikkun olam may spark disagreement within any given community. This can be
addressed with no more and no less concern than disagreements over forms and language of
prayer, or when and how to do Torah-study, or the All of these are crucial aspects of Judaism -- On three pillars stands the
world: Torah, prayer, and acts of loving-kindness -- and all may be
"controversial." There are two important truths to keep in mind, when
there is disagreement. Do not back away from tikkun olam or (7) Finally, "seventhly," "sabbatically," a word on what
this process of tikkun olam has especially to do with Jewish renewal, the renewal of
Judaism. The phrase itself comes from the mystical tradition, especially the
Kabbalah of Isaac Luria, ha'Ari z'l of Tzfat, For him and his followers, the tikkun was
made necessary because the holy vessel of the universe shattered from the intensity of the
God-energy poured into it, and we need to repair the universe and Such a tall Tree of Life, a grand -- or is it grandiose? -- vision of the Tree
of God and Torah! -- But like all trees, it grows from a seed, a shoot, at the grass
roots. If we nurture it there, the life at the root will be joyful and the growing will be
grand -- and the tree need not be grandiose. It is the grass-roots communities of Jewish
renewal that will live, explore, venture, and grow what this kind of tikkun must be. Essential
Principles Which Characterize Jewish Renewal 1. Inclusion: Jews are welcomed regardless of their gender, sexual orientation, age, marital status, religion of significant others in the household, income or level of Jewish knowledge. Women and men are equal in access and opportunity. 2. Participation: Jewish Renewal is not a spectator sport. People are expected to become personally involved. Lay and professional leadership are both honored and encouraged; shared and distributed leadership models are supported. 3. Empowerment: Individuals, chavurot, congregations, rabbis and
communities are free to use their creativity to develop their own liturgy, ritual, art,
music, midrash, writings, and interpretations of tradition through active engagement with
Jewish texts, rituals and 4. Responsibility: Individuals are responsible for their own spiritual development, learning, prayer and relationship with God. Rabbis are knowledgeable teachers, consultants and spiritual and ritual guides. Individuals accept that one of their tasks is improvement of the world through arts of compassion, tikkun olam and social justice. 5. Supportive respect: Each person, as a seeker of God at their own unique
place on an individual path, deserves respect for their efforts to encounter the Divine in
their life. The paths of devotional prayer and contemplation, social action and
active engagement with text These principles are reflected in the Brit Chayyim which NJRC member communities
sign at the time they join the Network. It was developed by members of the 19
original NJRC communities and expresses the essential philosophy and intention of our
association. We ask our communities to thoroughly discuss the principles espoused in the
Brit with their entire membership prior to applying for NJRC affiliation. We
also encourage them to share this To insure that all current members of NJRC congregations are aware of the Brit and the principles it affirms, here is its core text: May we grow together in strength and spirit as we continue to embody and
actualize these principles in the world. "The Network of Jewish Renewal Communities is a worldwide network of autonomous local communities made up of people joyfully choosing a Jewish spiritual and ethical path.
We are primarily spiritual communities whose roots are in Torah, Kabbalah, and other traditional Jewish sources. We draw deeply as well on our inner truths, our communal wisdom, and on other spiritual traditions as part of the ongoing process of living Torah. We are committed to the expression of our Jewish religious path through Tikkun
Olam (repair of the world) which we understand to mean deep personal, political, and
ecological healing. Our concept of Tikkun Olam encompasses inclusivity and envisions
full We affirm the continuing historical and spiritual connection of the Jewish people with the land of Israel and support the existence of Israel as an autonomous state open to the ingathering of Jewish people. We are advocates of Israel's need to engage in dialogue with all of its neighboring peoples to hasten the peace we all yearn for. Toward our goal of encouraging and strengthening Jewish Renewal and Tikkun Olam, we are networking for the purpose of sharing resources, ideas, liturgy, art, music, teachers and teachings." A Message from the Director of ALEPH Dear Friends, I just finished two very exciting, back to back
experiences in the growth of our effort to spiritually renew Judaism. The first NJRC
conference on Jewish education, held over the Memorial Day weekend in Berkeley was a
privilege for me to share. Not only did your NJRC leadership put together a wonderful
conference on the technical level, they brought together a group of people who had put
much thought into both the theoretical issues in spiritual education and the tachlis, the
nuts and bolts of actually creating experiences and producing materials. In order for these principles to be actualized, ALEPH
needs your support. I've realized that if ALEPH had 10,000 donors who gave only $36
each, we would be able to meet our core budget. That budget includes many of the projects
most immediately beneficial to you as members of communities. The traveling I have been
doing, the siddur and haggadah projects, some of The Shalom Center's work, the Kallah
planning process and New Menorah Please send your contributions to ALEPH: Alliance for Jewish Renewal, 7318 Germantown Avenue, Philadelphia, PA 19119. Blessings for a wonderful season.
The 1st Jewish Renewal Education Conference was held in Berkeley, The conference was attended by 70 participants and 18 guest presenters who taught on a variety of issues related to Jewish education from a Renewal perspective. The event was rich and exciting, with representatives from California, Arizona, New Mexico, Utah, Montana, Alaska, Massachusetts, Pennsylvania, Nevada, Oregon, Washington and Israel. Participants shared in panel discussions, workshops, and networking sessions, in addition to informally exchanging ideas and approaches in the hallways and over meals. Most people attending were members of NJRC communities; others were teachers for communities not yet affiliated with NJRC, or people involved with programs used by members of NJRC communities. The general sessions addressed the question of "What are the goals, practices and issues in Jewish Renewal Education? " Here are several themes that pervaded the conference: Personal Authenticity. Teachers and leaders who
practice what they teach and love those they teach are most effective. Parents have
to confront their own ambivalence about Jewish education to promote and participate in the
authentic education of their children. Rediscovery. Recognize that teens and young adults often separate from their Jewish participation for a period of time; one goal of education is to help them come back with skills and knowledge and passion so they can rediscover and renew Judaism for themselves when they return. Student centered learning. Keep respect and inclusivity in mind. Since different people have different needs and expectations, include all types of learners and all types of learning in defining the process, goals and subject matter of education. Values. Since Jewish values and knowledge are
intertwined, make active connections between awareness of the Divine to inner processes of
transformation and actions to transform the world. Emphasize how small individual
acts accumulate to transform the Renewal with respect. Honor the richness of our heritage while recognizing the fact that it has always changed and adapted; Judaism is a changing process and current learners and teachers of all ages are an authentic part of that process. There is more than one way to be Jewish. Teachers supporting teachers. Establish ways for those who teach to learn together, to support each other, to exchange ideas and become inspired together. Intergenerational learning. Create ways for
people from different generations to learn together, to learn from each other, and to find
ways to create multigenerational chevruta or Creativity as core method. Use art, movement, theater, music, writing, nature exploration, food preparation, storytelling and other creative modes as core ways of learning, not just as rewards or peripheral activities.
A Psalm for a Housewarming I acclaim You my God. Gratitude is an Attitude Isn't that what Dr. Laura teaches, "gratitude is an attitude?" If so, then there's a lot of attitude in the Havurah these days. An enormous sense of both arrival and beginning. A sense of "we're doing something special and we're doing it together." At first, many of us felt a little uncomfortable in our new synagogue due to the
very low ceilings, florescent lighting, and lack of windows. Yet a little smudging
ceremony, a little kashering of the kitchen, a little prayer, a little mezuzzah on the
door, a little decor and something amazing happened. Our first service was a simon
tov (a good sign) of things to come. Suddenly the ceilings felt higher and everything felt
opened up. Of course, as usual, the outside reality was just a reflection of how we felt
on the inside and of where we were as a community. I, Isaac, am dead I, Isaac, no longer believe, I, Isaac, no longer believe, I, Isaac, have had parts of my soul, I, Isaac, blinded by my wounds, I, Isaac, unable to break the bonds, Larry Gerstenhaber I, Isaac, am alive, Gently, I whispered in his ear, At that moment, I saw the future, "Father," I whisper, "Father," I say, "I have seen the This time Abraham listened, and heard, Larry Gerstenhaber, May 1997 Who Speaks for Jewish Renewal? Although we can't know what feedback was given through private email, if the
public postings (those that can be read by all list members) were any indication of the
general trend, the most accurate statement of "the JR position" on conversion
practices and requirements would have to be: "There isn't one, there are many. It
varies from group to group, rabbi to rabbi. Since we're not a denomination, we don't have
a single position issued from a central It's not just in the area of conversion practices that Renewal is without a
single, unified position. In most domains, both practice (and philosophy) is left for the
individual or community to "wrestle through" for themselves. Do we support
the establishment of a It is unclear if it will ever be definitively resolved. However, the difficulty
of the struggle does not excuse us from taking it on indeed, if there is a "Jewish
Renewal position" on anything,
|
|
|
