I graduated! In the Fall I start a new job. I'm finally transitioning from full-time student to full-time teacher. I'll get to see what the classroom looks like from the other side. I hope I'm ready. Or at least that I will be by then.
At a recent family reunion, my Grandma Daisy told me that our family always valued education and educators. "Education is a good, clean job," she said. I asked her what she thought about the saying "Those who can- do, those who can't - teach." She responded: "That is said by people who can't teach." Even though her memory is going, she is still sharp.
Thursday, May 29, 2008
Tuesday, December 18, 2007
Shameless website promotion
MigdalOr, a growing progressive minyan in Washington Heights, has a beautiful new website.
Branching out beyond Friday night minyan, we have had some great programs like a potluck dinner, a Chanukah party, and this coming Friday night there will be a shiur/oneg. Also known as a "MigdaltORah" (If you can think of a better name, please comment.)
The name means LightHouse, and you might think it is spelled Migdal Or or Migdal Ohr, but the correct spelling is MigdalOr. And the new website is MigdalOrMinyan.com.
Check it out!
Branching out beyond Friday night minyan, we have had some great programs like a potluck dinner, a Chanukah party, and this coming Friday night there will be a shiur/oneg. Also known as a "MigdaltORah" (If you can think of a better name, please comment.)
The name means LightHouse, and you might think it is spelled Migdal Or or Migdal Ohr, but the correct spelling is MigdalOr. And the new website is MigdalOrMinyan.com.
Check it out!
Sunday, November 11, 2007
From Death to Life
A little over a week ago, I spent Shabbat at a JACS retreat. JACS is an organization led by volunteers that connects Jewish alcoholics, chemically dependent persons, and their significant others to each other and to resources, so that they can help support each other through the ongoing process of recovery in a nurturing Jewish environment. Part of that is also sharing knowledge about alcoholism and addiction with the wider Jewish community. Unfortunately, denial that alcoholism exists in the Jewish community is still fairly common.
It was an emotionally difficult and incredibly valuable experience for me to attend this retreat as a "Rabbi observer." In order to educate religious leaders about this population of people, JACS invites Rabbis, Cantors, and similar religious leaders, including students of the above, to visit this private community that gathers a few times a year.
I was introduced to the retreat with the description: "Here you can really see T'chiyat HaMeytim in action." Listening to people's stories of struggle, despair, and recovery, I found this to be true. A few individuals said that they entered a 12-step recovery program with such low expectations that they would have considered it a success if it only helped them not want to die every day. To then be here today, in recovery, with a job, a family, a normal life, this, they said, was beyond their wildest imaginings.
I have been thinking about the theme of T'chiyat HaMeytim "Giving life to the dead" and what we mean by that when we say it in our prayers many times a day.
The Reform movement is coming out with a new siddur, and one of the most controversial things that is going into this new prayerbook is re-introducing the option of saying M'chayei HaMeytim, of describing G!d as One who resuscitates/resurrects/gives life to the dead. It was removed decades ago, when the Reform movement felt that the irrational belief in a future Resurrection had no place in their Judaism. It was replaced with the phrase M'chayei HaKol, acknowledging that G!d is the source of life for the living, without making any promises about the dead. In the course of developing the new siddur, they found that many Reform Jews find meaning in the phrase M'chayei HaMeytim, perhaps in non-literal ways.
A combination of that liturgy discussion and the JACS retreat partially inspired the midrash that I wrote that you can read here: http://bloggadah.blogspot.com/2007/11/sprouting-salvation.html
It was an emotionally difficult and incredibly valuable experience for me to attend this retreat as a "Rabbi observer." In order to educate religious leaders about this population of people, JACS invites Rabbis, Cantors, and similar religious leaders, including students of the above, to visit this private community that gathers a few times a year.
I was introduced to the retreat with the description: "Here you can really see T'chiyat HaMeytim in action." Listening to people's stories of struggle, despair, and recovery, I found this to be true. A few individuals said that they entered a 12-step recovery program with such low expectations that they would have considered it a success if it only helped them not want to die every day. To then be here today, in recovery, with a job, a family, a normal life, this, they said, was beyond their wildest imaginings.
I have been thinking about the theme of T'chiyat HaMeytim "Giving life to the dead" and what we mean by that when we say it in our prayers many times a day.
The Reform movement is coming out with a new siddur, and one of the most controversial things that is going into this new prayerbook is re-introducing the option of saying M'chayei HaMeytim, of describing G!d as One who resuscitates/resurrects/gives life to the dead. It was removed decades ago, when the Reform movement felt that the irrational belief in a future Resurrection had no place in their Judaism. It was replaced with the phrase M'chayei HaKol, acknowledging that G!d is the source of life for the living, without making any promises about the dead. In the course of developing the new siddur, they found that many Reform Jews find meaning in the phrase M'chayei HaMeytim, perhaps in non-literal ways.
A combination of that liturgy discussion and the JACS retreat partially inspired the midrash that I wrote that you can read here: http://bloggadah.blogspot.com/2007/11/sprouting-salvation.html
Sunday, October 21, 2007
Original Midrash Aggadah
When a blogger doesn't post for a while, it could be for a number of reasons, some good, some bad. Currently, I am very busy with several great, productive activities, which is making me very happy. But that does not mean that I am not writing. One of my goals for this year is not only to learn Torah, but also to share the learning and my thoughts on it with others through writing and teaching.
This is something I wrote as a fun exercise in combining text and creative writing in the form of a midrash aggadah. Check out what else has been posted on this new blog, Sefer Ha-Bloggadah; it's pretty awesome.
This is something I wrote as a fun exercise in combining text and creative writing in the form of a midrash aggadah. Check out what else has been posted on this new blog, Sefer Ha-Bloggadah; it's pretty awesome.
Thursday, June 28, 2007
I'm Back, Inspired
My trip to Israel was wonderful. I made plans as I went along; visited with friends, walked all over, learned Torah. I had some good discussions with people who think deeply about how their Judaism and Torah learning influences their lives, people that I really respect. They had tips for staying motivated and keeping the learning relevant. I plan to be more proactive this year, asking questions that examine the broader implications and impact of what I'm learning, and also working on a personal project.
It was great to be in Israel, imagining what it would be like to live and learn there more permanently. Aliyah seemed more possible and desirable than it has seemed in a long time. The toughest obstacle is getting a job - I can't imagine moving to a new country without one - though it's not so simple to get a job here either. The types of jobs I could do in Israel are more limited. It would be difficult to get a job as a Jewish educator, since the supply is great. So if that is what I want to do, I probably need to be in America. Though I think I could become fluent in Hebrew, it will never be as effortless as my English, so I'd be hesitant to pick a language-heavy profession. I could imagine getting a job in data analysis, and I'm thinking of improving my skills in that.
Still, living in Israel is difficult, and there is something to be said for the familiarity and comfort of living in the country of your childhood. Aliyah is a big decision that relates to other decisions, such as career and spouse. For now, I'm happy to be back in my apartment, no longer living out of a suitcase. But I'm looking forward to my next trip to my other Home.
It was great to be in Israel, imagining what it would be like to live and learn there more permanently. Aliyah seemed more possible and desirable than it has seemed in a long time. The toughest obstacle is getting a job - I can't imagine moving to a new country without one - though it's not so simple to get a job here either. The types of jobs I could do in Israel are more limited. It would be difficult to get a job as a Jewish educator, since the supply is great. So if that is what I want to do, I probably need to be in America. Though I think I could become fluent in Hebrew, it will never be as effortless as my English, so I'd be hesitant to pick a language-heavy profession. I could imagine getting a job in data analysis, and I'm thinking of improving my skills in that.
Still, living in Israel is difficult, and there is something to be said for the familiarity and comfort of living in the country of your childhood. Aliyah is a big decision that relates to other decisions, such as career and spouse. For now, I'm happy to be back in my apartment, no longer living out of a suitcase. But I'm looking forward to my next trip to my other Home.
Friday, June 01, 2007
To Israel
I will be leaving soon for a 3 week trip to Israel. It has been 3 years since my last trip there, for an archaeology course. My plans are very flexible. It is my first time coming by myself without some sort of structured program. I'm looking forward to visits with friends who have been living there and wandering around exploring Jerusalem.
One thought I had, to add a little structure, is to try to visit several places of Torah learning. I have friends at Midreshet Lindenbaum, Pardes, Shaalvim for Women, and Migdal Oz. I'd like to make a little project out of comparing and contrasting the different styles of learning and teaching. I think it will give me greater insight into my own full-time learning - whether to greater appreciate what it is, or to discover ways to make it even better. I love being able to learn Talmud full-time, and I have learned a lot in the past few months. However, the most difficult part is maintaining motivation. I'm hoping this trip to the Holy Land will inspire me, to remind me why what I'm doing is important and how it can enrich my life and the lives of the people around me.
When I have time, I would like to continue the discussion from my last post. It was great to see the comments that you (readers) had. I have been thinking a lot about it. For now I will leave you with one word that I think summarizes my current approach: Triangulation.
One thought I had, to add a little structure, is to try to visit several places of Torah learning. I have friends at Midreshet Lindenbaum, Pardes, Shaalvim for Women, and Migdal Oz. I'd like to make a little project out of comparing and contrasting the different styles of learning and teaching. I think it will give me greater insight into my own full-time learning - whether to greater appreciate what it is, or to discover ways to make it even better. I love being able to learn Talmud full-time, and I have learned a lot in the past few months. However, the most difficult part is maintaining motivation. I'm hoping this trip to the Holy Land will inspire me, to remind me why what I'm doing is important and how it can enrich my life and the lives of the people around me.
When I have time, I would like to continue the discussion from my last post. It was great to see the comments that you (readers) had. I have been thinking a lot about it. For now I will leave you with one word that I think summarizes my current approach: Triangulation.
Sunday, February 11, 2007
Reactions of a Jewish Orthodox Feminist
I just spent the day at the JOFA conference. I got up early and volunteered from 7:30-9:30 am. Then I could spend the rest of the day going to sessions. It was an intense, packed day that left me with a lot to think about. Let me discuss some points that affected me:
1. There is still a huge problem of Agunot, women who cannot remarry because their husbands refuse to give them a document of divorce. This is not (only) a Feminist issue. This is an intolerable problem that needs to be dealt with. To paraphrase one of the speakers at the opening session: "If I can't rely on a particular Rabbi to act on this issue, why would I go to him ask a question about the Kashrut of a chicken?"
2. The absence of women's participation in the Halachic process has led to generations of precedent that doesn't take their perspective into account. Women (and all people) must be treated as subjects rather than objects. (Don't be confused by the idea of a king's "subjects." Remember, the Subject of a sentence acts upon the Object.) Halachic decisors must recognize that they are dealing with individual human being with personal interests, goals, and feelings.
2a. If we accept the conclusion that Halacha as we know it contains a male bias, how do we go about critiquing and amending it? We can attempt to work within the system, using traditional categories and methodologies. The problem is that this can only get us so far. From inside the system, there are some questions that can't even be asked, because they don't fit into the frames that are already in use. As one person put it "You can't disassemble Master's house with Master's tools." I understood what she meant by that. Agreeing to play the game constrains you within preset, biased parameters. You need new tools, new methodology, new ways of expressing your ideas, in order to break down the status quo.
After a moment, though, I realized that our goal isn't to tear down one structure and build another. I don't want to sever our connection to our past. I don't want to overthrow the masters; I want to become one of them, building the structure of Halacha with them. Maybe we will use some new tools, but we will also use the old tools. Renovating and expanding the palace of Torah, not destroying it.
2b. Every discussion seemed to end with the conclusion that we need (more) learned women to become involved in the Halachic process. The need is very clear. As someone who studies Gemara and Halacha full-time, I thought: Are they talking about me? Should I be one of those women who steps up? That was part of my motivation for joining the Program. I do want to have a voice in the Halachic process. Now that I'm in the Program, though, I'm remembering the saying that the more you learn, the more you realize you need to learn. Being a real Halachic authority takes so much knowledge, and is such a huge responsibility. To do it well would take a level of commitment, dedication, and focus regarding traditional learning that I don't know if I have. Getting back to the the issue above (2a), how much must you buy into the system and play by the rules in order to have a voice? Aside from that, I'm not sure that I have the personality to trail-blaze and advocate for myself in unchartered territory.
For something I really believe in, I can't sit back and assume other people will take care of it. How could I participate indirectly? I could support women Halachic authorities in other ways. Placing them in jobs in my community and others. Teaching the next generation of female Torah scholars, children who will grow up with the live possibility of following a Rabbinic sort of career path. The revolution in Torah education for women will be followed by a revolution in who our Halachic authorities are, and what they bring to the table. However I participate in it, I'm looking forward to a richer, more inclusive Orthodox Judaism.
1. There is still a huge problem of Agunot, women who cannot remarry because their husbands refuse to give them a document of divorce. This is not (only) a Feminist issue. This is an intolerable problem that needs to be dealt with. To paraphrase one of the speakers at the opening session: "If I can't rely on a particular Rabbi to act on this issue, why would I go to him ask a question about the Kashrut of a chicken?"
2. The absence of women's participation in the Halachic process has led to generations of precedent that doesn't take their perspective into account. Women (and all people) must be treated as subjects rather than objects. (Don't be confused by the idea of a king's "subjects." Remember, the Subject of a sentence acts upon the Object.) Halachic decisors must recognize that they are dealing with individual human being with personal interests, goals, and feelings.
2a. If we accept the conclusion that Halacha as we know it contains a male bias, how do we go about critiquing and amending it? We can attempt to work within the system, using traditional categories and methodologies. The problem is that this can only get us so far. From inside the system, there are some questions that can't even be asked, because they don't fit into the frames that are already in use. As one person put it "You can't disassemble Master's house with Master's tools." I understood what she meant by that. Agreeing to play the game constrains you within preset, biased parameters. You need new tools, new methodology, new ways of expressing your ideas, in order to break down the status quo.
After a moment, though, I realized that our goal isn't to tear down one structure and build another. I don't want to sever our connection to our past. I don't want to overthrow the masters; I want to become one of them, building the structure of Halacha with them. Maybe we will use some new tools, but we will also use the old tools. Renovating and expanding the palace of Torah, not destroying it.
2b. Every discussion seemed to end with the conclusion that we need (more) learned women to become involved in the Halachic process. The need is very clear. As someone who studies Gemara and Halacha full-time, I thought: Are they talking about me? Should I be one of those women who steps up? That was part of my motivation for joining the Program. I do want to have a voice in the Halachic process. Now that I'm in the Program, though, I'm remembering the saying that the more you learn, the more you realize you need to learn. Being a real Halachic authority takes so much knowledge, and is such a huge responsibility. To do it well would take a level of commitment, dedication, and focus regarding traditional learning that I don't know if I have. Getting back to the the issue above (2a), how much must you buy into the system and play by the rules in order to have a voice? Aside from that, I'm not sure that I have the personality to trail-blaze and advocate for myself in unchartered territory.
For something I really believe in, I can't sit back and assume other people will take care of it. How could I participate indirectly? I could support women Halachic authorities in other ways. Placing them in jobs in my community and others. Teaching the next generation of female Torah scholars, children who will grow up with the live possibility of following a Rabbinic sort of career path. The revolution in Torah education for women will be followed by a revolution in who our Halachic authorities are, and what they bring to the table. However I participate in it, I'm looking forward to a richer, more inclusive Orthodox Judaism.
- JOFA is celebrating it's 10th year. For reflections on the first conference check out http://abacaximamao.blogspot.com/2007/02/jofa-conference-this-weekend-and-ten.html
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