An Essay on Contemporary American Jewish Life
Yisroel Markov
An Essay on Contemporary American Jewish Life
---------------------------------------------
Marvin Schick
This essay is a brief and tentative exploration of a dilemma that will
remain a powerful force in our communal affairs for years to come.
While our intellect and powers of observation allow us to understand
the situation we are in - including the harm that is being done to our
community - it is beyond our reach to bring about significant
improvement. All of our organizations and institutions, as well as our
money and other resources, including our planning skill, intellectual
capabilities, and even our determination cannot be employed, at least
not now, to alter patterns in Jewish life that we surely would like to
change, if only because they cut off too much of American Jewry from
the great legacy and story of our people.
For ten years, organized American Jewry has been in the grip of the
1990 National Jewish Population Survey and its shocking statistics of
Judaic abandonment and intermarriage. Thousands of articles and an
unknowable number of meetings and speeches have considered the
implications of NJPS and what can or should be done to counteract a
trend that threatens to destroy much of American Jewry.
American Jews have developed a penchant for opinion surveys. Each
revisits the desolate 1990 terrain, providing new echoes of the
earlier study.1 We abound in continuity activities that claim to have
the capacity to reverse the dreadful statistics and ensure Jewish
survival on these shores. Birthright Israel and other Israel
experiences are being supported handsomely, while the non-Orthodox
have discovered the presumed curative powers of a day school
education. Continuity and identity have become our marching orders.
It isn't asked too often whether most of American Jews can be saved
or, for that matter, want to be saved.
Full article at http://www.jlaw.com/Commentary/essayoncontemp.html
Yisroel Markov Boston, MA Member DNRC
www.reason.com -- for unbiased analysis of the world
-----------------------------------------------------------------------
"Judge, and be prepared to be judged" -- Ayn Rand
Dan Kimmel
"Yisroel Markov" <ey.m...@iname.com> wrote in message
news:3c45d687...@News.CIS.DFN.DE...
First, let me say that was an extremely artful bit of snippage. Just at the
point the article is getting provocative, you cut it off and post the URL.
Nicely done.
The essay itself, written from an O perspective, is well worth reading. It
makes a number of interesting points that are worth discussing. At this
point I'll just nitpick around the edges:
He says that Shabbat is entirely an Orthodox preserve, which simply isn't
so. He may not accept non-O observance of Shabbat, but he likely doesn't
accept non-O observance on a lot of other things. Singling out Shabbat and
phrasing it that way is simply wrong.
He refers more than once to "quickie conversions." Though no doubt someone
can cite real life of examples of such, the implication is that such is the
norm in the non-O world. Again, that is simply wrong.
Third, and most amusingly, he talks about the "recent" infusion of Yiddish
in the English language. I don't mean to be yenta, but where has this
shlemiel been for the last half century? I swift kick in the tuchus might
wake him up.
Ravchaz
>> or, for that matter, want to be saved.
>>
>> Full article at http://www.jlaw.com/Commentary/essayoncontemp.html
>
>First, let me say that was an extremely artful bit of snippage. Just at the
>point the article is getting provocative, you cut it off and post the URL.
>Nicely done.
>
>The essay itself, written from an O perspective, is well worth reading. It
>makes a number of interesting points that are worth discussing. At this
>point I'll just nitpick around the edges:
>
>He says that Shabbat is entirely an Orthodox preserve, which simply isn't
>so. He may not accept non-O observance of Shabbat, but he likely doesn't
>accept non-O observance on a lot of other things. Singling out Shabbat and
>phrasing it that way is simply wrong.
>
I also found the article provocative and well-worth reading.
But I have to disagree with my fellow-C Dan Kimmel on the point re: Shabbat
observance. I think Schick is actually not far off the mark. Unfortunately
there are few C Jews who observe Shabbat according to C standards, let alone O
standards. True, a significant percentage of C Jews *mark* Shabbat in some way.
They have a Shabbat dinner, light candles, say Kiddush, perhaps go to shul. But
for most, that doesn't mean that on Saturday they wouldn't go golfing or to the
mall, perhaps in the best case directly from shul. I can't tell you the number
of times I was invited *by my own congregants* to social events that violated
Shabbat, or invited out to the local diner for coffee and cake with congregants
after Friday night services.
Charles Arian
Baltimore
Dan Kimmel
"Ravchaz" <rav...@aol.com> wrote in message
news:20020117111604...@mb-dh.aol.com...
Then they DO observe Shabbat, albeit imperfectly. That ought to have been a
teaching opportunity to broaden participation. One example is that we had a
shalos seudos program that included a debate on a contemporary issue from a
Jewish perspective. You can fight something with nothing. If the goal is to
get people put aside the rest of the world on Shabbat, then help them find
appropriate things to do instead.
Menachem Mavet
>
> Third, and most amusingly, he talks about the "recent" infusion of Yiddish
> in the English language. I don't mean to be yenta, but where has this
> shlemiel been for the last half century? I swift kick in the tuchus might
> wake him up.
The word is properly spelled as "tuches." Other proper spellings are
Shabbes (not "Shabbos," that's Askenazic Hebrew)
schmuck (the "h" is essential.)
schlemiel (that is misspelled above, too.)
Dan Kimmel
"Menachem Mavet" <dr_m...@yahoo.com> wrote in message
news:767fc133.02011...@posting.google.com...
Since they are transliterations of another language -- and another
alphabet -- there is no "proper" spelling of any Yiddish work. And, indeed,
in English putting a "c" in shlemiel and shmuck turns the "sh" sound into a
"sk" sound as in "school."
(You learn in a school. You daven in a shul.)
Herman Rubin
It is not clear how Yiddish should be transliterated into
English. Which Yiddish dialect are we to use?
I would be greatly surprised if the Yiddish word for the
Sabbath would be other than Ashkenazi Hebrew. Some linguists
consider all unaccented vowels to be essentially schwa, so it
should not make any difference.
--
This address is for information only. I do not claim that these views
are those of the Statistics Department or of Purdue University.
Herman Rubin, Dept. of Statistics, Purdue Univ., West Lafayette IN47907-1399
hru...@stat.purdue.edu Phone: (765)494-6054 FAX: (765)494-0558
Eliyahu
There are no "proper" spellings of a transliterated language other than
those agreed upon by common usage. All of your examples have several widely
accepted variations. Heck, we can't even agree how to spell
Hanukkah/Chanuka/Chanukkah/Hanuk... that holiday on the 25th of Kislev...
--
Eliyahu Rooff
www.geocities.com/Area51/Underworld/8096/HomePage.htm
RSG Rollcall http://u1.netgate.net/~kirby34/rsg/rooffe.htm
Micha Berger
: It is not clear how Yiddish should be transliterated into
: English. Which Yiddish dialect are we to use?
And for Biblical Hebrew this is trivial?
-mi
Micha Berger
: There are no "proper" spellings of a transliterated language other than
: those agreed upon by common usage....
Actually, according to the Jewish Almanac, Ben Yehudah et al almost approved
a standardized transliteration scheme. (Admittedly, aimed at modern Hebrew
in particular, so that the range of accents is almost non-existant.)
Japanese has Romanji, which is just that -- a standard transliteration to
the Latin (Roman) alphabet [the one we and most of Europe use].
-mi
Dr. Shlomo Argamon (Engelson)
In article <a282mk$vf8bu$2...@ID-113975.news.dfncis.de> Micha Berger <mi...@aishdas.org> writes:
On Fri, 18 Jan 2002 02:04:32 +0000 (UTC), Herman Rubin <hru...@stat.purdue.edu> wrote:
: It is not clear how Yiddish should be transliterated into
: English. Which Yiddish dialect are we to use?
For Yiddish, the YIVO has a standard transliteration scheme. That
should be considered "correct".
And for Biblical Hebrew this is trivial?
No, but for a small fee, I'll tell you the One True Transliteration
Scheme...
-Shlomo-
mpfreed
of us hope for when posting something, the group usually takes the thread
to where they're comfortable or interested. Feel free to keep drawing it
back if you like, though. ]
The subject of this thread is supposed to be the article by Marvin
Schick.
I am extremely disappointed that the replies have centred on what is
essentially a trivial subject of transliteration of Hebrew/Yiddish.
Schick's article is profoundly disturbing -its portents affect not
just USA Jewry but all of diaspora Jewry.
How about some more substantial comments and critique which the
article fully deserves.
Murray Freedman
Leeds UK
Fred Rosenblatt
> "Ravchaz" <rav...@aol.com> wrote
> >
> > But I have to disagree with my fellow-C Dan Kimmel on the point re:
>
> > Shabbat observance. I think Schick is actually not far off the mark.
> > Unfortunately there are few C Jews who observe Shabbat according to C
> > standards, let alone O standards. True, a significant percentage of C
> > Jews *mark* Shabbat in some way. They have a Shabbat dinner, light
> > candles, say Kiddush, perhaps go to shul. Butfor most, that doesn't
> > mean that on Saturday they wouldn't go golfing or to the mall, perhaps
> > in the best case directly from shul. I can't tell you the number of
> > times I was invited *by my own congregants* to social events that violated
> > Shabbat, or invited out to the local diner for coffee and cake with
> > congregants after Friday night services.
>
> Then they DO observe Shabbat, albeit imperfectly. That ought to have been a
> teaching opportunity to broaden participation. One example is that we had a
> shalos seudos program that included a debate on a contemporary issue from a
> Jewish perspective. You can fight something with nothing. If the goal is to
> get people put aside the rest of the world on Shabbat, then help them find
> appropriate things to do instead.
This may be an East Coast/West Coast thing, but out here I seriously doubt if
anyone my self-labelled C shul growing up knew what shalos seudos was. My
experience, mostly in ignorance, was exactly as R' Arian described it.
Dan Kimmel
"Fred Rosenblatt" <fre...@juno.com> wrote in message
news:61cb6731.02011...@posting.google.com...
> "Dan Kimmel" <dan.k...@worldnet.att.net> wrote
>
> > "Ravchaz" <rav...@aol.com> wrote
>
> > >
> > > But I have to disagree with my fellow-C Dan Kimmel on the point re:
> >
> > > Shabbat observance. I think Schick is actually not far off the mark.
> > > Unfortunately there are few C Jews who observe Shabbat according to C
> > > standards, let alone O standards. True, a significant percentage of C
> > > Jews *mark* Shabbat in some way. They have a Shabbat dinner, light
> > > candles, say Kiddush, perhaps go to shul. Butfor most, that doesn't
> > > mean that on Saturday they wouldn't go golfing or to the mall, perhaps
> > > in the best case directly from shul. I can't tell you the number of
> > > times I was invited *by my own congregants* to social events that
violated
> > > Shabbat, or invited out to the local diner for coffee and cake with
> > > congregants after Friday night services.
> >
> > Then they DO observe Shabbat, albeit imperfectly. That ought to have
been a
> > teaching opportunity to broaden participation. One example is that we
had a
> > shalos seudos program that included a debate on a contemporary issue
from a
is to
> > get people put aside the rest of the world on Shabbat, then help them
find
> > appropriate things to do instead.
>
> This may be an East Coast/West Coast thing, but out here I seriously doubt
if
> anyone my self-labelled C shul growing up knew what shalos seudos was. My
> experience, mostly in ignorance, was exactly as R' Arian described it.
I'll simply note that I corrected my error above. Of course what I meant to
say was that you CAN'T fight something with nothing.
mos...@mm.huji.ac.il
>>> It isn't asked too often whether most of American Jews can be saved
>>> or, for that matter, want to be saved.
>>>
>>> Full article at http://www.jlaw.com/Commentary/essayoncontemp.html
>>
>>First, let me say that was an extremely artful bit of snippage. Just at the
>>point the article is getting provocative, you cut it off and post the URL.
>>Nicely done.
>>
>>The essay itself, written from an O perspective, is well worth reading. It
>>makes a number of interesting points that are worth discussing. At this
>>point I'll just nitpick around the edges:
>>
>>He says that Shabbat is entirely an Orthodox preserve, which simply
>>isn't so. He may not accept non-O observance of Shabbat, but he
>>likely doesn't accept non-O observance on a lot of other things.
>>Singling out Shabbat and phrasing it that way is simply wrong.
>
> I also found the article provocative and well-worth reading.
>
> But I have to disagree with my fellow-C Dan Kimmel on the point re:
> Shabbat observance. I think Schick is actually not far off the mark.
Dan's problem, IMVVHO is that he's so busy defending C _automatically_
that he can't hear the legitimate criticism.
> Unfortunately there are few C Jews who observe Shabbat according to
> C standards, let alone O standards. True, a significant percentage
> of C Jews *mark* Shabbat in some way. They have a Shabbat dinner,
> light candles, say Kiddush, perhaps go to shul.
Glad to hear that. But is it a step _towards_ fuller observation, or
"Be satisfied I do this". It's a big difference.
> But for most, that doesn't mean that on Saturday they wouldn't go
> golfing or to the mall, perhaps in the best case directly from shul.
> I can't tell you the number of times I was invited *by my own
> congregants* to social events that violated Shabbat, or invited out
> to the local diner for coffee and cake with congregants after
> Friday night services.
Besides the Shabbat problems, were those places kosher?
By refusing these invitations, you reinforced the perception mentioned
before, that in C, _only_ the rabbi is "expected" to actually _keep_
all the rules. You're gonna have to address that feeling.
Moshe Schorr
It is a tremendous Mitzvah to always be happy! - Reb Nachman of Breslov
May Eliyahu Chayim ben Sarah Henna (Eliot Shimoff) have a refuah Shlaima.
mos...@mm.huji.ac.il
> "Menachem Mavet" <dr_m...@yahoo.com> wrote in message
> Yiddish
>> > in the English language. I don't mean to be yenta, but where has this
>> > shlemiel been for the last half century? I swift kick in the tuchus
>> > might wake him up.
>>
>> The word is properly spelled as "tuches." Other proper spellings are
>> Shabbes (not "Shabbos," that's Askenazic Hebrew)
>> schmuck (the "h" is essential.)
>> schlemiel (that is misspelled above, too.)
>
> Since they are transliterations of another language -- and another
> alphabet -- there is no "proper" spelling of any Yiddish work. And, indeed,
> in English putting a "c" in shlemiel and shmuck turns the "sh" sound into a
> "sk" sound as in "school."
> (You learn in a school. You daven in a shul.)
I disagree. :-)
Moshe Schorr
It is a tremendous Mitzvah to always be happy! - Reb Nachman of Breslov
May Eliyahu Chayim ben Sarah Henna (Eliot Shimoff) have a refuah Shlaima.
I may have been teased about living near the seashore but noone ever
asked me "What's the score?"
mos...@mm.huji.ac.il
> [ Moderator's Comment: It's called "thread drift", and, no matter
> what any of us hope for when posting something, the group usually
> takes the thread to where they're comfortable or interested. Feel
> free to keep drawing it back if you like, though. ]
I feel sorry for the moderators. When they Nanny us that a thread is
getting off-topic, I tell them to leave us alone. So when they leave
us alone, along comes Murray Freedman and complains!
The answer must be for the _posters_ to post what they want, and
respond to the threads in ways that interest them.
> The subject of this thread is supposed to be the article by Marvin
> Schick.
>
> I am extremely disappointed that the replies have centred on what is
> essentially a trivial subject of transliteration of Hebrew/Yiddish.
>
> Schick's article is profoundly disturbing -its portents affect not
> just USA Jewry but all of diaspora Jewry.
>
> How about some more substantial comments and critique which the
> article fully deserves.
Hear, hear Murray. Agreed! I'm reading the article right now (isn't
multi-processing wonderful?). It deserves much attention and thought.
I'm almost gonna suspect, that the person who went off on the tangent,
did in on purpose to _avoid_ meaningful discussion.
Creedmoor Chronicles, Ltd. (Tirana, Albania)
> > alphabet -- there is no "proper" spelling of any Yiddish work. And,
indeed,
> > in English putting a "c" in shlemiel and shmuck turns the "sh" sound
into a
> > "sk" sound as in "school."
> > (You learn in a school. You daven in a shul.)
Schmuck spelled without the c as shmuck looks like it had a Bobbitt job.
Ian
Dan Kimmel
"Creedmoor Chronicles, Ltd. (Tirana, Albania)" <icsrc...@matrix.ru> wrote
in message news:a2edbm$10qniv$1...@ID-98143.news.dfncis.de...
On the contrary, spelled with an extra and unnecessary "c" it looks like
someone trying to pass as Jewish but badly bungling it.
Menachem Mavet
and file are not perfect in their Shabbat observance, its that they're not
perfect and they feel no shame about it. In fact, if you try to bring
up the subject and suggest that members of the community improve their
level of observance, people get all indignant, and make accusations of
insensitivity. This goes for all mitzvot, even, sometimes ethical mitzvot
which should not be controversial.
I'm not sure what the C rabbinate can do about this. Their jobs are generally
tied to making their congregants feel good about themselves. While this is
also true for O rabbis, I think that O rank-and-file are self-selected for
self abuse :) (no, just kidding, I mean that O rank-and-file are self
selected to be those who accept all the mitzvot as binding, and so feel
guilty if they don't do them.) Thus, O rank-and-file will actually listen to
their rabbis and not threaten to fire them if a rabbi suggests that they
inconvenience themselves through enhanced halachic observance.
As a sympton of the Conservative dilemma, I present as exhibit Alef, (or maybe
it's exhibit Aleph), the United Synaggoue of Conservative Judaism pinup
calendar for 5762 9201-2002), which this year features the "miztvah of the
month," based on its presentation in a Parasha from a Torah reading that
occurs during the month. February's mitzva is to "remember" the Sabbath, based
on the fact that Parashat Yitro (the Ten Commandments) occurs during February
this year. The essay that accompanies the miztvah rather quickly devolves
into a discussion of the kiddush as a wayti fulfil this mitzvah. However,
the commandments are to not just "remember" Shabbat, but also to "observe" it,
that is to keep all of the halachot, including all those pesky restrictions
(and C judaism still has most of the restrictions as part of its halacha).
However, I suspect that the people who put this calendar together felt that
they would turn off their audience if they started going on about people
"observing" Shabbat, so they settled for focusing on getting the unwashed
C masses to at least "remember" it, which a large part of C already does.
"Dan Kimmel" <dan.k...@worldnet.att.net> wrote in message news:<g3D18.106618$fe1.1...@bgtnsc06-news.ops.worldnet.att.net>...
Dan Kimmel
> As a sympton of the Conservative dilemma, I present as exhibit Alef, (or
maybe
> it's exhibit Aleph), the United Synaggoue of Conservative Judaism pinup
> calendar for 5762 9201-2002), which this year features the "miztvah of the
> month," based on its presentation in a Parasha from a Torah reading that
> occurs during the month. February's mitzva is to "remember" the Sabbath,
based
> on the fact that Parashat Yitro (the Ten Commandments) occurs during
February
> this year. The essay that accompanies the miztvah rather quickly devolves
> into a discussion of the kiddush as a wayti fulfil this mitzvah. However,
> the commandments are to not just "remember" Shabbat, but also to "observe"
it,
> that is to keep all of the halachot, including all those pesky
restrictions
> (and C judaism still has most of the restrictions as part of its halacha).
> However, I suspect that the people who put this calendar together felt
that
> they would turn off their audience if they started going on about people
> "observing" Shabbat, so they settled for focusing on getting the unwashed
> C masses to at least "remember" it, which a large part of C already does.
I think you're reading way too much into this. Conservative Judaism posits
Jews who are "striving" to greater observance. Thus lack of observance is
not seen as a flaw deserving of abuse but an opportunity to take the next
step. If someone is not observing Shabbat at all and then undertakes to
light candles and say kiddush, that's a step in the *right* direction. If
you are more observant now than you were last year, and look to be still
more observant next year, that is a good thing, even if you fall short of
perfection.
Menachem Mavet
> "Menachem Mavet" <dr_m...@yahoo.com> wrote in message
> news:767fc133.02012...@posting.google.com...
>
Ani katav:
> > As a sympton of the Conservative dilemma, I present as exhibit Alef, (or
> maybe
> > it's exhibit Aleph), the United Synaggoue of Conservative Judaism pinup
> > calendar for 5762 9201-2002), which this year features the "miztvah of the
> > month," based on its presentation in a Parasha from a Torah reading that
> > occurs during the month. F\
v' Dan katav:
> I think you're reading way too much into this. Conservative Judaism posits
> Jews who are "striving" to greater observance. Thus lack of observance is
> not seen as a flaw deserving of abuse but an opportunity to take the next
> step. If someone is not observing Shabbat at all and then undertakes to
> light candles and say kiddush, that's a step in the *right* direction. If
> you are more observant now than you were last year, and look to be still
> more observant next year, that is a good thing, even if you fall short of
> perfection.
No, I don't think so. I think that the percentage of CJ "regulars" who
already make kiddush on Friday night is pretty high. Thus, the "next step"
for most of them is full Shabbos observance, including all the
inconvenient "pesky" prohibitions. Going on about kiddush implies
that their current level of observance is OK and validates their non-
obervance. It also means that CJ rank-and-file must be confronted with the
concept that CJ is more like O with more flexible rules than like R
with more Hebrew and traditional rituals.
If you want R, then go to R, but the leaders of C have compromised their
message in order to retain members. Thus, there are no C communities that
I know of where halachic observance is the expected norm. Sure, as someone
who isn't perfect, I'd also appreciate a community that is tolerant
of my non-observance and accepts me as I am, but I have no respect for the
C rabbis who just say, "anything goes!"
Menachem
Dan Kimmel
Who defines what the next step is? Perhaps the next step is Torah study or
keeping kosher or learning to lead part of the service or anyone of numerous
mitzvot. Why is "full Shabbos observance" the "next step?" If a
Conservative Jew went from candle lighting and kiddush to walking to shul on
Shabbat, but still turned the light on in their bathroom that morning, you
don't agree that that's an increase in observance?
> Going on about kiddush implies
> that their current level of observance is OK and validates their non-
> obervance. It also means that CJ rank-and-file must be confronted with
the
> concept that CJ is more like O with more flexible rules than like R
> with more Hebrew and traditional rituals.
I suspect the material in question is geared to those who are not even doing
regular kiddush.
> If you want R, then go to R, but the leaders of C have compromised their
> message in order to retain members. Thus, there are no C communities that
> I know of where halachic observance is the expected norm. Sure, as
someone
> who isn't perfect, I'd also appreciate a community that is tolerant
> of my non-observance and accepts me as I am, but I have no respect for the
> C rabbis who just say, "anything goes!"
I'm not aware of any such rabbis, at least not in my experience. But rather
than adopt the all or nothing approach, we take it a step at a time. If
you're near a Conservative shul this weekend, find out if they're
participating in the World Wide Wrap on Sunday, and come join us in putting
on tefillin.
mos...@mm.huji.ac.il
> "Menachem Mavet" <dr_m...@yahoo.com> wrote in message
>
Dan, all Jews travel a continuum. The question is, what point along
line is the _minimum_ to be considered "proper" observance. Another
question might be, how "bad" is it to fall below that point. A third
question might be, how much _above_ that point is it desireable to
go, if at all.
Menachem Mavet
> "Menachem Mavet" <dr_m...@yahoo.com> wrote in message
> news:767fc133.02012...@posting.google.com...
> > "Dan Kimmel" <dan.k...@worldnet.att.net> wrote in message
> news:<ckA38.418376$W8.14...@bgtnsc04-news.ops.worldnet.att.net>...
> > > "Menachem Mavet" <dr_m...@yahoo.com> wrote in message
> > > news:767fc133.02012...@posting.google.com...
> > >
> >
> > Ani katav:
> >
5752 calendar, deleted here.
> >
> > v' Dan katav:
> >
> > > I think you're reading way too much into this. Conservative Judaism
> posits
> > > Jews who are "striving" to greater observance. Thus lack of observance
> is
> > > not seen as a flaw deserving of abuse but an opportunity to take the
> next
> > > step. If someone is not observing Shabbat at all and then undertakes to
> > > light candles and say kiddush, that's a step in the *right* direction.
> If
> > > you are more observant now than you were last year, and look to be still
> > > more observant next year, that is a good thing, even if you fall short
> of
> > > perfection.
Always wanting the last word, I replied:
> >
> > No, I don't think so. I think that the percentage of CJ "regulars" who
> > already make kiddush on Friday night is pretty high. Thus, the "next
> step"
> > for most of them is full Shabbos observance, including all the
> > inconvenient "pesky" prohibitions.
Dan, who is not going to let me get away with anything, countered:
>
> Who defines what the next step is? Perhaps the next step is Torah study or
> keeping kosher or learning to lead part of the service or anyone of numerous
> mitzvot. Why is "full Shabbos observance" the "next step?"
In the case of this calendar, the powers-that-be at USCJ selected
the mitzvah of "remberbering" Shabbat, not "observing" it. I don't think
this was a random decision. I do believe that most active Conservative Jews
already "remember" Shabbat, the obvious next step to to increase the degree
to which it is "observed." It's also obvious to me from my observations
of my fellow active Conservative Jews, that there's a lot of resistance to
the idea of taking this step, even under the more relaxed and flexible
halachic standards of Conservative Judaism. However, both aspects of
Shabbat are obligatory and are part of the 10 commandments. I think the
leadership of the USCJ and the RA needs to get some backbone and start
insisting to their flock that increased adherence to halacha is a Good Thing.
> If a
> Conservative Jew went from candle lighting and kiddush to walking to shul on
> Shabbat, but still turned the light on in their bathroom that morning, you
> don't agree that that's an increase in observance?
Absolutely. In fact, according to my understanding of the Conservative
halachic opinions, turning lights off and on is not a violation
of Shabbat is is 100% permitted. Even under the "driving to shul"
"heter," (which isn't exactly a heter) driving is still sort
of prohibited, except that it's tolerated, because people are going to do
it anyway. (Which is pretty much the attitude of modern O, except that in
C, driving is _officially_ tolerated, whereas in modern-O, it's unofficially
tolerated. This makes a difference, I think, as, in practice most C
congregational rabbis more or less give the impression that driving is
100% permitted. much as operating electrical switches. The O rabbis
clearly indicate that it is improper, but make allowances for the frailties
of human nature.)
>
> > Going on about kiddush implies
> > that their current level of observance is OK and validates their non-
> > obervance. It also means that CJ rank-and-file must be confronted with
> the
> > concept that CJ is more like O with more flexible rules than like R
> > with more Hebrew and traditional rituals.
>
> I suspect the material in question is geared to those who are not even doing
> regular kiddush.
>
Except that the vast preponderance of material is geared to such people.
But why not be honest, and also indicate at least the direction of the
ultimate goal of C obervance? (BTW, Orthodox kiruv [outreach] has the same
problem. They don't always level with you about the chumrot extant in
their communities and make Jewish observance seem easier and more
convienent than it actually is. Then, once they hook you, you find out
about how hectic the frum lifestyle _really_ is. But at least the O are
cnceptually more uprfront that the Jewish religion makes a lot of demands
that we, as Jews, are not in a position to question.)
> > If you want R, then go to R, but the leaders of C have compromised their
> > message in order to retain members. Thus, there are no C communities that
> > I know of where halachic observance is the expected norm. Sure, as
> someone
> > who isn't perfect, I'd also appreciate a community that is tolerant
> > of my non-observance and accepts me as I am, but I have no respect for the
> > C rabbis who just say, "anything goes!"
>
> I'm not aware of any such rabbis, at least not in my experience. But rather
> than adopt the all or nothing approach, we take it a step at a time. If
> you're near a Conservative shul this weekend, find out if they're
> participating in the World Wide Wrap on Sunday, and come join us in putting
> on tefillin.
I know, I've been active in a number of CJ congregations, and, sure, the
rabbis try to do what they can, but in the end, the convenience of
the membership, especially the machers, wins out over halacha.
Daniel Israel
>"Menachem Mavet" <dr_m...@yahoo.com> wrote in message
>> >Judaism posits Jews who are "striving" to greater observance.
>> >Thus lack of observance is not seen as a flaw deserving of abuse
>> >but an opportunity to take the next step. If someone is not
>> >observing Shabbat at all and then undertakes to light candles
>> >and say kiddush, that's a step in the *right* direction.
>
>> "regulars" who already make kiddush on Friday night is pretty
>> high. Thus, the "next step" for most of them is full Shabbos
>> observance, including all the inconvenient "pesky" prohibitions.
>
>Who defines what the next step is? Perhaps the next step is Torah study or
>keeping kosher or learning to lead part of the service or anyone of numerous
>mitzvot. Why is "full Shabbos observance" the "next step?" If a
>Conservative Jew went from candle lighting and kiddush to walking to shul on
>Shabbat, but still turned the light on in their bathroom that morning, you
>don't agree that that's an increase in observance?
I don't know if Dr. Mavet intended the implication, but I agree with
you that the steps are not "nothing" then "kiddush" then "completely
shomer shabbos." But the calendar could have suggested refraining
from turning on and off electric lights, for example, which is
something that is much less common in C circles than kiddush.
Which, I think, was Dr. Mavet's point.
As far as kashrus or leading the davening, those would be great
suggestions for other pages of the calandar, but, AIUI, Febuary was
Shabbos. (Side point: I think davening more often than once a week
would be a more important one than leading the daveing, and one that
is sadly lacking in many communities. And I include in that group O
shuls with less than fully observant members.)
>> Going on about kiddush implies that their current level of
>> observance is OK and validates their non-obervance. It also
>> means that CJ rank-and-file must be confronted with the
>> concept that CJ is more like O with more flexible rules than like
>> R with more Hebrew and traditional rituals.
>
>I suspect the material in question is geared to those who are not
>even doing regular kiddush.
I think that someone who doesn't say kiddush is far enough from the
concept of ritual practice that a calendar mailing is very unlikely
to have an effect. A mailing encouraging people to take on a new
mitzvah is only going to get responses from people who are receptive
to the concept, or are looking for ways to grow. Someone who
doesn't say kiddush needs a type of outreach that is geared toward
showing him that taking on a new mitzva is a desirable thing in the
first place.
I don't know who the mailing was intended for, but I suspect that
anyone who actually read and absorbed it already says kiddush.
--
Daniel M. Israel
<dan...@cfd.ame.arizona.edu> 1130 North Mountain Ave.
Dept. of Aerospace & Mechanical The University of Arizona
Engineering Tucson, AZ 85711
Eliyahu
>
> I'm not aware of any such rabbis, at least not in my experience. But
rather
> than adopt the all or nothing approach, we take it a step at a time. If
> you're near a Conservative shul this weekend, find out if they're
> participating in the World Wide Wrap on Sunday, and come join us in
putting
> on tefillin.
For those who lack access to a C or O shul and will be wrapping alone, what
time will it be?
Dan Kimmel
"Eliyahu" <lro...@hotmail.com> wrote in message
news:u51ah76...@corp.supernews.com...
>
> "Dan Kimmel" <dan.k...@worldnet.att.net> wrote in message
> news:e5F38.418718$W8.14...@bgtnsc04-news.ops.worldnet.att.net...
>
> >
> > I'm not aware of any such rabbis, at least not in my experience. But
> rather
> > than adopt the all or nothing approach, we take it a step at a time. If
> > you're near a Conservative shul this weekend, find out if they're
> > participating in the World Wide Wrap on Sunday, and come join us in
> putting
> > on tefillin.
>
> For those who lack access to a C or O shul and will be wrapping alone,
what
> time will it be?
The morning service. No set time. We've even moved the service an hour to
work in a breakfast and educational program.
mos...@mm.huji.ac.il
> rather
>> than adopt the all or nothing approach, we take it a step at a time. If
>> you're near a Conservative shul this weekend, find out if they're
>> participating in the World Wide Wrap on Sunday, and come join us in
>> putting on tefillin.
>
> For those who lack access to a C or O shul and will be wrapping
> alone, what time will it be?
Very good question. Since it's called "_World_ Wide Wrap" it has to
embrace a 24-hour day.
All the daylight hours are valid for donning tefillin. The usual
custom is to wear them in the morning, during Shacharis.
Dan Kimmel
<mos...@mm.huji.ac.il> wrote in message
news:2002Jan2...@mm.huji.ac.il...
> "Eliyahu" <lro...@hotmail.com> writes:
> > "Dan Kimmel" <dan.k...@worldnet.att.net> wrote in message
> >>
> >> I'm not aware of any such rabbis, at least not in my experience. But
> > rather
> >> than adopt the all or nothing approach, we take it a step at a time.
If
> >> you're near a Conservative shul this weekend, find out if they're
> >> participating in the World Wide Wrap on Sunday, and come join us in
> >> putting on tefillin.
> >
> > For those who lack access to a C or O shul and will be wrapping
> > alone, what time will it be?
>
> Very good question. Since it's called "_World_ Wide Wrap" it has to
> embrace a 24-hour day.
> All the daylight hours are valid for donning tefillin. The usual
> custom is to wear them in the morning, during Shacharis.
I leave in a while for our morning program. We'll have Shacharit, an
educational component, and breakfast. Prayer, learning, food -- it's a
Jewish trifecta!
The first "Wrap" has already taken place in Melbourne, Australia. Pictures
and other details are at the "Wrap" website:
mos...@mm.huji.ac.il
> <mos...@mm.huji.ac.il> wrote in message
Nice. Why around the pool? And who is that Old Testament Prophet in
the moving pictures?
Eliyahu
I wrapped solo, as always. <sigh> It's nice to know that I did have some
company, though, even if it wasn't local.
Dan Kimmel
> > I leave in a while for our morning program. We'll have Shacharit, an
> > educational component, and breakfast. Prayer, learning, food -- it's a
> > Jewish trifecta!
> >
> > The first "Wrap" has already taken place in Melbourne, Australia.
Pictures
> > and other details are at the "Wrap" website:
> >
> > http://www.worldwidewrap.org/index1.html
>
> Nice. Why around the pool? And who is that Old Testament Prophet in
> the moving pictures?
>
Don't know about the prophet, but the report from Melbourne was that it's
summer there and they were all heading to the beach afterwards.
mos...@mm.huji.ac.il
snip
>> > > For those who lack access to a C or O shul and will be wrapping
>> > > alone, what time will it be?
>> >
>> > Very good question. Since it's called "_World_ Wide Wrap" it has to
>> > embrace a 24-hour day.
>> > All the daylight hours are valid for donning tefillin. The usual
>> > custom is to wear them in the morning, during Shacharis.
>>
>> I leave in a while for our morning program. We'll have Shacharit, an
>> educational component, and breakfast. Prayer, learning, food -- it's a
>> Jewish trifecta!
>>
>> The first "Wrap" has already taken place in Melbourne, Australia.
>> Pictures and other details are at the "Wrap" website:
>>
>> http://www.worldwidewrap.org/index1.html
>
> I wrapped solo, as always. <sigh> It's nice to know that I did
> have some company, though, even if it wasn't local.
Eliyahu, I appreciate your "<sigh>". It is definitely more enjoyable
to do mitzvos together with other Jews. But you should realize that
_every_ day when you put on tefillin, you're not alone. There are
Jews all over the world donning tefillin every day. In your time
zone, even if not in your location, there are Jews praying three
times a day, keeping Shabbos, giving Tzeddaka, etc. That is one of
the great feelings of being Jewish, the knowlege you are not alone.
mos...@mm.huji.ac.il
>
>> > I leave in a while for our morning program. We'll have Shacharit, an
>> > educational component, and breakfast. Prayer, learning, food -- it's a
>> > Jewish trifecta!
>> >
>> > The first "Wrap" has already taken place in Melbourne, Australia.
> Pictures
>> > and other details are at the "Wrap" website:
>> >
>> > http://www.worldwidewrap.org/index1.html
>>
>> Nice. Why around the pool? And who is that Old Testament Prophet in
>> the moving pictures?
>
> Don't know about the prophet,
Did you notice him? He's in one of the pictures that keep moving.
> but the report from Melbourne was that it's summer
> there and they were all heading to the beach afterwards.
I saw that. But the pictures had the people while wearing their
talis and tefillin, standing around the pool.
BTW, you definitely need refresher courses in the proper wrapping of
tefillin. I saw pictures of tefillin on the forehead rather than
above the hairline. I think I even saw hand tefillin on the
_outside_ of the forearm rather than towards the heart. But it's a
good start.
Dan Kimmel
> BTW, you definitely need refresher courses in the proper wrapping of
> tefillin. I saw pictures of tefillin on the forehead rather than
> above the hairline. I think I even saw hand tefillin on the
> _outside_ of the forearm rather than towards the heart. But it's a
> good start.
My understanding is that there are number of ways to properly put on
tefillin. Having at the hairline (as opposed to the forehead) seems a
given, but the binding of the arm has a number of different customs
including binding inward OR outward (although if you're referring to the
box, yes, it should be towards the heart). Our late cantor apparently made
a shin on his arm and not his hand because that was the way he had been
taught.
mos...@mm.huji.ac.il
>> tefillin. I saw pictures of tefillin on the forehead rather than
>> above the hairline. I think I even saw hand tefillin on the
>> _outside_ of the forearm rather than towards the heart. But it's a
>> good start.
>
> My understanding is that there are number of ways to properly put
> on tefillin. Having at the hairline (as opposed to the forehead)
> seems a given,
It's definite, not just "seems".
> but the binding of the arm has a number of different customs
> including binding inward OR outward (although if you're referring
> to the box, yes, it should be towards the heart).
Sorry I was terse. Yes I was refering to the box, not the direction
of winding the straps. As you say, there are _many_ customs for that.
> Our late cantor apparently made a shin on his arm and not his hand
> because that was the way he had been taught.
I've seen so many different ways, I'm surprised whan I see two the
same!
Menachem Mavet
No, you're misunderstand me.
The mitzvah featured on the clendar for Feb was Shabbat. From the
10 commandments (in parashat Yitro, which occurs during Feb this year),
Shabbat observance is actually 2-fold, "remember" and "keep." Apparently,
if we can believe the text on the calendar, kiddush is part of the
"remember" command. Now, while there are many CJs for whom "remembering"
Shabbat would be a challenge and increase in the mitzvah activity, from
my observation of my fellow CJ congregagnts, msot already do that,
so the challenge is to get them to accept the "keep" part of the equation.
And my observation is that a large percentage of CJ rank-and-file, even active
people who do a lot of stuff, are hostile to suggestions that they increase
their miztvah activity on this line, mostly from the perceived inconvenience.
In addition to my observations of my fellows, I also speak for myself.
Full Shabbat observance acording to Conservative standards is, indeed, a
challenge, but I am disappointed that the Conservative rabbis don't challenge
us more on this issue. Sure, it will make us feel uncomfortable, but surely
experienced rabbis would know how to challenge without overdoing it.
As for advocating not runing lights off and on, no, by Conservative halacha,
that's a chumra, and one shouldn't start taking on chumrot until one
starts observing the base halacha. I'm not sure which of the halachot regarding
"keeping" (as opposed to "remembering") the Sabbath would be most fundamental,
what we need is a Conservative version of Sh'mirat Shabbat k'hilchato, the
summary in R' Isaac Klein's Guide to Jewish religious Practice isn't detailed
enough, and doesn't include variant opinions. And then we need C rabbis wou
are willing to go out on a limb and suggest that their members might
derive some benefit from inconveniencing themselves.
Fred Rosenblatt
> > "Menachem Mavet" <dr_m...@yahoo.com> wrote in message
> >
> >> As a sympton of the Conservative dilemma, I present as exhibit Alef, (or
>
> >> Judaism calendar for 5762 9201-2002), which this year features the "miztvah
Well, 12 out of 613 ain't bad.
> >> that occurs during the month. February's mitzva is to "remember" the
> >> Sabbath, based on the fact that Parashat Yitro (the Ten Commandments)
> >> occurs during February this year. The essay that accompanies the miztvah
> >> rather quickly devolves into a discussion of the kiddush as a way to fulfil
> >> this mitzvah. However, the commandments are to not just "remember"
> >> Shabbat, but also to "observe" it, that is to keep all of the halachot,
> >> including all those pesky restrictions (and C judaism still has most of the
> >> restrictions as part of its halacha). However, I suspect that the people
> >> who put this calendar together felt that they would turn off their audience
> >> if they started going on about people "observing" Shabbat, so they settled
> >> for focusing on getting the unwashed C masses to at least "remember" it,
> >> which a large part of C already does.
> >
> > I think you're reading way too much into this. Conservative Judaism posits
> > Jews who are "striving" to greater observance. Thus lack of observance is
> > not seen as a flaw deserving of abuse but an opportunity to take the next
> > step. If someone is not observing Shabbat at all and then undertakes to
> > light candles and say kiddush, that's a step in the *right* direction. If
> > you are more observant now than you were last year, and look to be still
> > more observant next year, that is a good thing, even if you fall short of
> > perfection.
Menahem wonders why the emphasis is on "remember" and not "observe". Is it
possibly because the commandment in Yisro *is* "remember the Sabbath"?
"Observe the Sabbath" comes later, in Devarim (Eschanan).