This colorful booklet lists all the ritual items needed for the Passover table. The history and significance of each item on the seder plate is explained, as are the customs that have been handed down through the generations in different centers of Jewish life.
InterfaithFamily and the Workmen's Circle are celebrating Tu B'Shevat, the Jewish New Year for the trees, and you're invited!
Join us for a FREE afternoon filled with food, music, art projects and social justice.
A great way for Jewish professionals and volunteers who work with and provide programming for people in interfaith relationships to locate resources and trainings to build more welcome into their Jewish communities; connect with and learn from each other; and publicize and enhance their programs and services.
A difference between Christians and Jews, one could say, is that Christians believe the Messiah came (you might have heard of him – a fellow named Jesus?), while Jews are still waiting for the Messiah. Over the years, this basic difference has become, amongst some sects, more confusing:
[list][*] – some Orthodox (Chabad or Lubavitch) Jews believe their late-rebbe is the messiah;[/*]
[*] – Jews for Jesus and other Messianic Jews usually identify themselves as Jews who believe in Jesus as Messiah and as part of the Trinity, though they are Christians.[/*][/list]
But, Messianic Jews and some Chabadniks/Lubavitchers aside, the broad distinction remains; Jews and Christians view the role and level of importance of Jesus, as it pertains to their own theology, quite differently.
Boteach said he regrets that Jews allowed Jesus “to be ripped away from them without even a fight.”
“We just accepted a Christian interpretation of his life and narrative,” he said. “One of the most influential people of all time is seen as a Christian who loved the Romans and said about the Jews that they are all the children of the devil.”
But “Christian ideas of Jesus as divine messiah emerged as a savvy adaptation following the destruction of the Second Temple,” Boteach explained. Once Jews understand that, he writes that they “can take inspiration from Jesus’ often beautiful ethical teachings and appreciate Jesus as a devoted Jewish son who became martyred while trying to lift the Roman yoke of oppression from his beloved people.”
The excerpt, from an interview with Ha’aretz, continues. Let me quote Shmarya Rosenberg of FailedMessiah.com:
Enter Jesus, the latest subject of Boteach’s ‘scholarship.’
Boteach is about to publish a new book called “Kosher Jesus.” To be sure, there is no shortage of hucksters and delusional messianic types writing books about the man-god, but most of those less than honest writers don’t command the media audience our slurping egomaniac does. That means Botech has the potential to do more good or, more likely, more harm, than they do.
Ha’aretz interviewed Boteach about his latest ‘scholarship’ which, Ha’aretz says, is based primarily on another non-expert, the late British author Hyam Maccoby. Maccoby’s works are based on outdated science and were rejected by scholars almost out of hand when they were originally published because Maccoby has a tendency to make the facts fit his theories rather than letting the facts shape his theories. And this bodes poorly for Boteach’s book.
That said, Ha’aretz reports that Jewish-Christian relations expert Rabbi Jeremy Rosen likes Boteach’s book, so perhaps Boteach has managed to avoid doing any serious damage.
On the other hand, Alan Dershowitz endorses the book (but not necessarily its content) and the unber-crazy, uber-irresponsible hard right radio show host Glenn Beck endorses it. Make of this what you will.
Here’s some of what King Shmuley the Self-Anointed told Ha’aretz:
“This book is telling the Jews to reclaim Jesus, the authentic Jesus, the historical Jesus, the Jewish Jesus” and to be inspired by his “beautiful” teachings, the U.S.-born author and TV show host told Anglo File this week in Jerusalem. “It’s asking Christians to make an effort to enrich their Christianity through an understanding of the Jewishness of Jesus.”
“Suddenly we have evangelical Christians emerging as the foremost supporters of the state of Israel,” he said. “We have this political alliance. What is a lacking is a theological bridge.”
“Christians don’t know the Jewish Jesus,” Boteach continued. “They know the Christ-divinity but not the Jewish man Jesus. There’s a need to discover the humanity of Jesus.”
“Kosher Jesus” amalgamates research (mostly by Hyam Maccoby ) which suggests that the gospels give the wrong impression of Jesus. “There was a lot of embellishment and editing,” Boteach said. “We have to remember Paul [the apostle] never met Jesus. He cannot offer us a first-hand account of Jesus’ life.”
Christian scripture “doesn’t add up” when it portray Jesus as a self-hating Jew, or when it lists sins that allegedly led Jews to condemn him, Boteach said. Jesus never declared himself God or meant to abolish Jewish law, he asserts.
And the fact that Jesus thought of himself as the messiah shouldn’t bother Jews, he insists: “I could declare myself the messiah right now. There’s nothing blasphemous about this,” Boteach said. “I even encourage people to have a certain messianic tendency in their lives, a desire to redeem the world.”
The article notes that Elana is best known for is coordinating outreach programs specifically for interfaith families and couples. Elana is quoted as saying, “One of the great challenges and opportunities of the current and future Jewish community is to provide a warm and welcoming environment for interfaith families and extended family members who aren’t Jewish… Interfaith families are searching for ways to connect with the Jewish community and Judaism in ways that are comfortable as well as meaningful.”
Jewish communities don’t often enough single out for praise people working to engage interfaith families in Jewish life and community. It’s significant that both the Hartford federation president and JCC executive director sing Elana’s praises in this article. And the honor couldn’t happen to a nicer and more dedicated and capable person. Congratulations!
2. A clip from Samon Koletkar’s “Mahatma Moses Comedy Tour,” during which he discsusses being a Jew in America. (Warning, he also drops the “r” word, too many times, at the end. To counter that, a PSA from Glee‘s Becky and Sue.)
Both quantitative and qualitative studies have found that if the intermarried Jew is a woman, the children will more likely be raised Jewish. Further, intermarried Jewish men stand a greater chance of raising children to identify as Jews if the organized Jewish community will count those children as Jews.
Intermarried Jewish men can raise Jewish children as effectively as intermarried Jewish women provided they are able to integrate work and family, currently a national challenge evident by President Barack Obama urging ìTake time to be a dad, today.î Increasing the contemporary understanding of the relationship between gender, religion and culture will be what determines how Jewish is the Jewish population in the future.
5. Last week, I was unable to go to the Jewish Federations of North America’s General Assembly. (Luckily, Joanna and Ed were able to go and represent InterfaithFamily.com.) There, Rabbi Elie Kaunfer gave the opening address, bravely (given his audience) talking about how “continuity” should not be the Jewish community’s focus. Instead, he suggested, it should be learning. From the op-ed version of his speech:
Jews, like all people, are searching for meaning, substance and connection. The more we are inundated with e-mails, status updates and tweets, the more we want to go deeper. Our souls are calling out for engagement; our hearts are crying out to be opened.
Judaism, at its core, is a response to that yearning, an answer to that call. What are we “continuing” with our calls for “continuity”? Why does Judaism need a future? Because Judaism offers a system, a covenantal language, a heritage and tradition that responds to the human need for meaning, substance and connection. It is our system, our language, our heritage; it is relevant, and that is the reason that we need a Jewish future.
We Jews have a word for the pathway to meaning, substance and connection. It is called Torah. I don’t just mean the Torah scroll that sits alone in the ark, or even just the words of the five books of Moses. I mean the sum total of Jewish sources and texts — the wisdom stored up in our textual heritage.
It’s been a while since I last blogged in hodgepodge style. With the fall holidays (Rosh Hashanah, Yom Kippur, sukkot/Sukkot_and_Simchat_Torah.shtml">Sukkot and SimchatTorah) behind us, a new year begun and so many interesting things happening the the Jewish community and wider communities around us, it seemed like a great time to share some interesting articles and blog posts that I’ve come across. Let me know what you think!
1. In the Creation story in Genesis (the first book of the Torah), we read that a snake tricked Eve into tasting a “forbidden fruit” (and she, in turn, gave it to Adam to eat). On DovBear, they wonder what the unnamed fruit might have been. With 125 comments so far, this is far from an easy question to answer. Apple? Maybe. Figs? Perhaps. What about a pomegranate?
4. Many organizations, including ours, examinestatistics, look to data to know if we’re having an impact. One such source was the last national Jewish population survey, done in 2000-2001. Over ten years later, another study hasn’t come along to update those numbers. Gary Rosenblatt, in The Jewish Week, asks, How Many U.S. Jews, And Who Cares?
5. You know who cares? Pat Buchanan. And he seems to have it all figured out. “In his new book, Suicide Of A Superpower, Pat Buchanan takes a look at the Jewish population of the United States and concludes that Americans Jews are disappearing because they decided, as a group, to have lots and lots of abortions.” Seriously. He blames the Jewish women who were among the leaders of the feminist movement and… oy, just read about it all here.
6. And in Israel a campaign has been launched, encouraging “parents of non-Jewish children to inform them of their [non-Jewish] status in childhood.” This stems from patrilineal descent, largely among Israel’s Russian population. And the implication, according to the campaign, is that patrilineal descent Jews are finding out that they’re “not Jewish” as adults, which means they need to convert to Judaism in order to get married. I wonder if this is a common issue or discovery in North America, where the Reform movement also holds by patrilineal descent?
Of relevance to our readers are the discussions about Birthright’s creation, with goals that included ending (combating?) intermarriage.
The story of Birthright begins with the 1990 National Jewish Population Survey. The findings unleashed a panic within the halls of American Jewish institutions: 52 percent of Jews were marrying outside the faith. Steinhardt, a legendary hedge-fund manager, was among the Jewish community leaders who rallied to confront what soon became known as the “crisis of continuity,” characterized not only by intermarriage but by the weakening of Jewish communal ties such as synagogue membership and a waning attachment to Israel. A Goldwater Republican turned chair of the Democratic Leadership Council, Steinhardt wanted to make Jewish institutions more appealing to the young. He enlisted Yitz Greenberg, a well-known Orthodox rabbi and educator, as director of the foundation that would incubate Birthright. Reflecting on that 1990 survey some years later, Greenberg said, “I felt I’d been asleep at the switch as this disaster was coming.” Birthright trips, he hoped, would shore up a social order in decline.
The originator of the Birthright idea was Yossi Beilin, a Labor Party stalwart and an instrumental figure in the Oslo Accords. Widely considered an archliberal and reviled by Israel’s right, Beilin is an unlikely figure to boast the moniker “godfather of Birthright.” In a recent phone interview, Beilin compared his worries about intermarriage and Jewish identity to “the personal feeling of an old man who wants to see that his family is still around.” Among Beilin’s top goals for Birthright: “to create a situation whereby spouses are available.” An ardent Zionist and longtime friend of Bronfman, Beilin unsuccessfully pitched Birthright to him and Steinhardt in the mid-1990s.
Here in Boston, there was both a Dyke March on Friday night (complete with a Shabbat dinner picnic potluck) and the rainy Pride Parade on Saturday. Around North America (and many other regions of the world), parades and activities happen throughout the month in recognition of Stonewall and LGBTQ rights (achieved or desired).
Following the month’s trend, the Reform Judaism blog has a post today called “On Being Straight in the World’s First Gay Synagogue.” And though it’s up there to mark June as Pride month, I think there’s more to it than lessons on LGBTQ inclusion. The author, Maggie Anton Parkhurst, a member of Beth Chayim Chadashim, the world’s first gay synagogue (founded in 1972), writes:
We are diverse in more ways than sexual orientation. Yes, we are a Reform congregation, but our members have all sorts of Jewish backgrounds, from converts and Workman’s Circle yiddishists, through mainline Conservative to Orthodox yeshivahbochers. Despite these differences, we share a commitment to gender neutrality and equality at services, along with lots of singing.
We also represent Los Angeles’s varied ethnicities, which is abundantly clear when members read from the Book of Esther in fourteen different languages at Purim. Tolerance and embracing the stranger are BCC’s hallmarks, especially the latter, as everyone walking in on Shabbat receives a warm welcome. Even and especially people who feel excluded, or worry about feeling excluded, at other synagogues.
At first, all this diversity was uncomfortable compared to the suburban temple where our children grew up….
This is key. Whether welcoming individuals or families who are LGBTQ or interfaith, something as simple and easy as welcoming each and every person goes a long way. Have a greeter at the door to say “welcome” and “Shabbat shalom” to each person – be they regulars or newcomers. Every congregation – Reform or not, LGBTQ or not – can take a lesson from Beth Chayim Chadashim to ensure that all of us, strangers all, feel embraced and welcomed.
If you’re not familiar with Storahtelling, they’re a ritual theatre company, focusing on bringing the Torah, and Judaism, to wider audiences, making it more accessible and relevant today. I didn’t crib that from their mission statement, so allow me to excerpt it here:
Storahtelling restores the Torah Service to its original stature through a revival of the lost craft of the Maven, the traditional storyteller who translated the Hebrew Torah into local language. Rooted in biblical text and ritual practice, Storahtelling uses dramatized interpretations, traditional chanting, orginal music and live interaction to bring Bible off the page and onto the global stage.
The event was great, celebrating Storahtelling’s “b mitzvah,” which, as founding director Amichai Lau-Levie explained, is a “bar mitzvah, a bat mitzvah, a b mitzvah inclusive celebration for all genders.” And what a b mitzvah it was! Storahtelling turned 13, honoring their founding director, their incoming executive director and members of the board.
But what’s a b mitzvah without a little Torah? Jackie Hoffman, Jewish actress and comedian extraordinaire, studied with the Storahtelling staff, learning the Torah parsha that would have been her bat mitzvah parsha when she was a girl (raised Orthodox, Jackie didn’t have the option). She tackled a topic that many shy from: the rape of Dinah.
She broke the story up, making it more palatable, relevant and interesting. She interspersed chanting and discussion – with a healthy dose of humor, of course. (Amichai gave the English translations to Jackie’s Torah chanting on the fly.)
With more than a little (much appreciated) feminism flavoring her words, Jackie gave voice to Dinah. Dinah, the central character of this story, does not have any of her own words in the Bible. So Jackie, channeling Dinah, asked why the women of the Bible were too often chattel, to be swamped and shared amongst the men. She set the scene: Dinah had “two Jewish mothers. Think about that for a moment. And 12 stinky brothers.” She asked why Dinah’s mother was so willing to marry Dinah to the man who had raped her. (“Was she so desperate to see her daughter married, she’d ok a man who would defile her? Oh wait, that’s my mother!”) And she might have relished in her telling of the circumcisions of the men of Shechem: “They were in penis pain for three days!”
But it was an impromptu statement after she finished (and after she accepted her present from the “Sisterhood,” two gay Storahtelling staff) that summarized Storahtelling’s work so perfectly: “I’m a person who hates everything, and I dug this experience hard.”
And that’s just it. For Jackie, it was about bringing in some feminism, giving voice to the silent and suffering Dinah, and wrapping it all up in some jokes. For others, it might be highlighting gay characters or interfaith families, placing the Torah stories in contemporary settings, drawing and singing and acting the stories… bringing them to life. If you have the chance to get to a Storahtelling event, I highly recommend it.
[sub]*The only thing that would have made this night better? Had I gotten my photo taken with the hilarious Jackie Hoffman. And had she performed her Shavuot song, just for me.[/sub]
Justin felt that if it was something that Jesus would have said, he wanted to say it as well. (-shema/">Jewlicious)
We’re talking, of course, about Justin Bieber saying the Shema before each of his concerts.
But the Biebs isn’t Jewish. His mother, a single parent, is an Evangelical Christian. Before concerts, Bieber and his crew would form a prayer circle. His manager, “Scooter” Braun, and his music director, Dan Kanter, are Jewish.
Bieber’s mother, Pattie Mallette, is a single parent and a devout evangelical Christian. She would lead the prayers, which would end, “In Jesus’ name, Amen.” Scooter, an alumnus of Camp Ramah, along with Bieber’s music director, Dan Kanter, are Jewish; and they decided to add in their own prayer to the circles, the Shema.
If you have a ‘tween girl in your life, or, really, pay attention to the media at all, you know that Bieber’s movie, Never Say Never, opened this weekend. In it,
Bieber is seen reciting the “Shema” prayer in Hebrew prior to the big concert, but the sound is drowned out, and only the most astute listener would be able to figure out what is being said. This scene actually ended up on the “cutting room floor,” but was reinserted into the film at the request of Justin’s mother.
And it’s not just Braun and Kanter reciting it:
By their third pre-concert prayer circle, Justin added his voice to Braun’s and Kanter’s prayer as well. Shocked, Braun asked Justin how he knew the Shema.
Having already cribbed this blog post from Jewlicious rather heavily, I’ll leave you with this final excerpt:
Justin replied that he had looked it up online and memorized it. Justin felt that if it was something that Jesus would have said, he wanted to say it as well. It would also connect him more to his manager. Braun, one of the teen idol’s de facto parents and father figures, explained to him what the prayer meant, the oneness of the Lord, and its centrality to modern Jewish worship. Thus began the tradition of Justin reciting the Shema prior to going on stage. (Of course, one can quibble and argue that in the year zero CE, prayer books were not in use and the order of personal prayers differed from the modern selections and patterns. But who am I to quibble?)
So if you’re curious to hear what was said about interfaith families, interfaith inclusion, at the largest gathering of the North American Jewish community, look no further. We have a copy of Ed’s remarks here, just for you.
You may know that founding InterfaithFamily.com as an independent non-profit was the brilliant idea of its CEO, Ed Case. But did you know that Ed had a 22 year career in law before he decided to focus full time on interfaith issues? We never know where good ideas come from, but we do know that unless you do something about it, nothing will ever happen. We have all benefited from Ed’s work and the incredible resources available through InterfaithFamily.com, so lets take a moment to thank Ed for acting on his idea, taking a risk and working so hard to make the Jewish community more inclusive.
Now its your turn to act on an idea that will change our community. PresenTense Group (www.presentense.org) runs 7 Fellowships in 6 cities, through which they provide tools and community support so that anyone can turn an idea or early stage program into a sustainable venture. PresenTense is currently seeking applicants for the NYC Fellowship. So if you live in the NYC area and have an idea for improving the New York Jewish and greater community – through social justice, interfaith work or anything else, this message is for you: Embrace your entrepreneurial side and apply today!