Sunday, December 11, 2011

From an Israeli former Mishlei Student at Schechter

Dear Chevreh,

Reactions to the open letter from Bay Area Masorti regarding the resignation of Rabbi Tamar Elad-Appelbaum from Machon Schechter have ranged from rejection (mostly from American-born Conservative rabbis and American rabbinical students) to appreciation (mostly from Israeli-born Masorti Rabbis and Jews). 

This email (below) was just sent to the ShefaNetwork by Noa Raz (also available online here: http://shefanetwork.blogspot.com/2011/12/from-noa-raz-regarding-machon-schechter.html). For those who might remember Noa's name, she was the Israeli woman assaulted one year ago at a bus station by a Charedi man for having evidence of having put on tefillin on her arms. Her experience, reflected below, is important to consider, in that light and on its own.  This isn't about gay inclusion. It's about Israeli Masorti leaders aching to be trained, embraced, and empowered by a resonant Israeli institution whose mission is the support of the  Masorti Movement.

Again, it is natural and expected that any institution would protect itself. But the experience of students, Israei-born Masorti-raised students who would be the next rabbinic leaders of the Israei Masorti Movement, is not reflected in Rabbi Hanan Alexander's eloquent statement in defense of Machon Schechter. 

It is important to realize, as many do not, that the Jewish Agency's funding of Masorti is divided approximately in half - split between Machon Schechter and the Masorti Movement. Realize that Masorti communities are severely underfunded, and our heroes, the Masorti rabbis who are the next wave of Chalutzim, pioneers in a spiritual war to reclaim the fundamental pluralistic vision of Judaism from a fundamentalist Rabbinate. They can't make a living, and half of the funding that would secure their work (and lives) is being allocated to a school where only the rabbinical school purports to be connected to the Masorti Movement, and which claims a small handful of students. Many Masorti rabbis have lost their jobs, and many communities struggle to organize themselves without rabbis, which is certainly possible but far from ideal.

In other words, the Masorti Movement would be strengthened enormously by a correction to the Jewish Agency's policy, which is enormously influenced by American Conservative Rabbis whose understanding of Schechter is vastly different from the Israeli Masorti's. This isn't about JTS students studying abroad. This is about the Israeli Masorti Movement's welfare. Just think about what the Israeli Masorti Movement could accomplish with double its allocation.

In addition to Noa's email (pasted below) please also see this official statement from the Masorti Movement's chair, Emily Levi Shochat, online here: http://bamasorti.blogspot.com/2011/12/this-topic-will-continue-to-generate.html.

The original Jpost article has been taken down yet again. But it is archived here: http://bamasorti.blogspot.com/2011/12/jpost-rabbi-quits-machon-schechter-over.html.

Shavuah Tov,
Menachem


Re: [Shefa] "We Have a Problem" - An Open Letter from Bay Area Masorti

Boker Tov and Shavua Tov from Israel :-) i would like to drop my 2 cents to this discourse. I'm sorry for the lame English, i'm writing out of great frasturation. I'll followo Jonah's steps...

I was the onlyout LGBT student in Shechter. It was last year, when I atended Mishley, headed by Rabbi Tamar. At the end of the year I was expelled, I will collaborate more on that later. It wasn't homophobia, i think, but it surely was very disturbing behavior of Shechter's leadership.

1. I think Jonah is up to something. Raba Tamar did requested not to discuss the issue of her resignation. Even though i'll be the happiest person on earth to learn that this was indeed the reason, i still think we should respect her request.

2. The fact that Shechter didn't respond is just another layer in Shechter's dissability to lead something, let alone the most important institution is shoulb be.

3. As for Mishlei, last year. when my class enrolled, we were promised that this is a Masorati leadership progrem that will lead evantually to 2 extra years for Rabbinical ordination. About 50% of my class enreolled just for that. we want to be Masorati rabbis, and this was the way to do that. Sadly enough, at the end of the year everything changed. Mishlei now is nothing but a MA program for people that want to do it in the easy way, 2 days a week in Beit Midrash. It has nothing to do with Rabbinical aspirations or leadership, and my classmates who stayed are highly frasturated. The reason I was expelled together with two other students is that we don't have a BA yet (something that Shechter knew all the way and still enrolled us). I'm about to finish mine, but the other two are far from that and Shaechter knew it. It was perfectly fine for leadership-rabbinical program (dependong of coursr on us completing the academic demands), but it's not okay for MA program of Machon Shechter, so we're out. They told us that during summer vacation, without really letting us deal with it, discuss it, or ask our classmates how will they feel without a half of the class, three of its best students, all of them want to go on for ordination. As for now i'm working on my MA in the Talmud department in Bar Ilan University, studying torah from Rabbi Prof. Shama Friedman and Dr. Aaron Amit, i guess Bar Ilan now is more Conservative than shechter :-)

4. I'm glad to hear that. But please ask your Isreali classmates about THEIR experience as for now. You'll get a different picture. 

5. Gee, thanks Shechter for letting us use Ani Tfilati. Jonah just forgot to mention that students in shechter are not allowed to mention the Imahot in Amida, so in fact there's no reason to use Ani Tfilati, since the verses are orthodox. 

It's time for Shechter to ordain gays, but even before that, it's time for Shechter to be part of the Masorati movement in Israel, and to train its leadership. Without doing that, as it is now, it's time for the Rabbinical Assembly in Israel to initiate a real Conservative seminary in here, and let Golinkin's Shechter to be the modern-orthodox seminary it is. Without our students, and yes, without our money.

Shavua Tov U'Mvorah
Noa


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Rabbi Menachem Creditor
Congregation Netivot Shalom  || Bay Area Masorti ||  ShefaNetwork 
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from Noa Raz, regarding Machon Schechter: [Shefa] "We Have a Problem" - An Open Letter from Bay Area Masorti

Boker Tov and Shavua Tov from Israel :-) i would like to drop my 2 cents to this discourse. I'm sorry for the lame English, i'm writing out of great frasturation. I'll followo Jonah's steps...

I was the onlyout LGBT student in Shechter. It was last year, when I atended Mishley, headed by Rabbi Tamar. At the end of the year I was expelled, I will collaborate more on that later. It wasn't homophobia, i think, but it surely was very disturbing behavior of Shechter's leadership.

1. I think Jonah is up to something. Raba Tamar did requested not to discuss the issue of her resignation. Even though i'll be the happiest person on earth to learn that this was indeed the reason, i still think we should respect her request.

2. The fact that Shechter didn't respond is just another layer in Shechter's dissability to lead something, let alone the most important institution is shoulb be.

3. As for Mishlei, last year. when my class enrolled, we were promised that this is a Masorati leadership progrem that will lead evantually to 2 extra years for Rabbinical ordination. About 50% of my class enreolled just for that. we want to be Masorati rabbis, and this was the way to do that. Sadly enough, at the end of the year everything changed. Mishlei now is nothing but a MA program for people that want to do it in the easy way, 2 days a week in Beit Midrash. It has nothing to do with Rabbinical aspirations or leadership, and my classmates who stayed are highly frasturated. The reason I was expelled together with two other students is that we don't have a BA yet (something that Shechter knew all the way and still enrolled us). I'm about to finish mine, but the other two are far from that and Shaechter knew it. It was perfectly fine for leadership-rabbinical program (dependong of coursr on us completing the academic demands), but it's not okay for MA program of Machon Shechter, so we're out. They told us that during summer vacation, without really letting us deal with it, discuss it, or ask our classmates how will they feel without a half of the class, three of its best students, all of them want to go on for ordination. As for now i'm working on my MA in the Talmud department in Bar Ilan University, studying torah from Rabbi Prof. Shama Friedman and Dr. Aaron Amit, i guess Bar Ilan now is more Conservative than shechter :-)

4. I'm glad to hear that. But please ask your Isreali classmates about THEIR experience as for now. You'll get a different picture. 

5. Gee, thanks Shechter for letting us use Ani Tfilati. Jonah just forgot to mention that students in shechter are not allowed to mention the Imahot in Amida, so in fact there's no reason to use Ani Tfilati, since the verses are orthodox. 

It's time for Shechter to ordain gays, but even before that, it's time for Shechter to be part of the Masorati movement in Israel, and to train its leadership. Without doing that, as it is now, it's time for the Rabbinical Assembly in Israel to initiate a real Conservative seminary in here, and let Golinkin's Shechter to be the modern-orthodox seminary it is. Without our students, and yes, without our money.

Shavua Tov U'Mvorah
Noa


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"Shefa: The Conservative Movement Dreaming from Within" is a forum for
passionate Conservative Jews to reflect together as they increase creative
energy within within the culture and environment of the Conservative
Movement in an effort to bring a renewed and revitalized perspective to
Conservative Jews.

We belong to the Conservative Movement and commit ourselves to working
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Recent Activity:
Visit our home page at http://shefanetwork.blogspot.com/

*****************************************

"Shefa: The Conservative Movement Dreaming from Within" is a forum for
passionate Conservative Jews to reflect together as they increase creative
energy within within the culture and environment of the Conservative
Movement in an effort to bring a renewed and revitalized perspective to
Conservative Jews.

We belong to the Conservative Movement and commit ourselves to working
towards its revitalization. Be a part of this community of visionary
thinkers and builders. To join the conversation, email
shefa-subscribe@yahoogroups.com.

Visit our home page at http://shefanetwork.blogspot.com/
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Thursday, December 8, 2011

jpost: "Rabbi quits Machon Schechter over exclusion of gays"



Print Edition
Photo by: YouTube
JPost.com: "Rabbi quits seminary over exclusion of gays"
By GIL SHEFLER
09/12/2011
"Masorti seminary rejected gay applicants, wanted to expel gay students."
http://www.jpost.com/JewishWorld/JewishNews/Article.aspx?id=248788
A Masorti (Conservative) rabbi has quit the Schechter Institute of Jewish Studies in Jerusalem in acrimony over the exclusion of openly gay students from its rabbinical studies program, The Jerusalem Post learned on Thursday.

Rabbi Tamar Elad-Appelbaum, former associate dean at the seminary, resigned this week because it allegedly reneged on a promise to ordain homosexual students, a source said.

"She was promised two years ago when she entered the position that they will ordain LGBT students," the source said. "She learned this was not going to be the case two weeks ago and quit."

Elad-Appelbaum did not answer her phone on Thursday but several sources verified the story.

The Schechter Institute issued a response expressing regret over the rabbi's decision to leave, without elaborating on the circumstances of her departure.

"The Schechter Rabbinical Seminary received Rabbi Tamar Elad-Appelbaum's resignation with great regret," said Rabbi Prof.

Hanan Alexander, chairman of seminary's board of trustees. "Rabbi Elad-Appelbaum contributed enormously to the seminary during her tenure and we wish her every success in her future endeavors."

The row between the seminary and the rabbi is part of a larger debate taking place within the Conservative Movement over its policy toward homosexuality. During the 1990s some of its rabbis embraced the gay community and welcomed its members into its ranks while others adhered to the traditional halachic ban against same-sex relations.

In recent years two of its most important religious schools, the Ziegler School of Rabbinic Studies in Los Angeles and the Jewish Theological Seminary in New York City, have opened their doors to LGBT students. But the Schechter Institute in Jerusalem under the presidency of Rabbi Prof. David Golinkin has refused to ordain openly gay students.

Sources said Elad-Appelbaum decided to step down after Golinkin "rejected openly gay students who applied for admission next year and wanted to investigate the sexual identities of those already enrolled at the seminary."

Amichai Lau-Lavie, an openly gay student at JTS and the scion of a renowned rabbinical family, sent an e-mail calling Elad-Appelbaum a "courageous and inspiring leader whose commitment to human dignity, tikkun olam and halachic progress is of international renown."

Lau-Lavie said her departure presents a "painful reality check" but that he was optimistic it would eventually bring change to the Conservative Movement's policy toward gays in Israel and in general. The rabbinical student said he considered applying for admission to Schechter in 1997 but was advised against it "because of my sexual orientation."

Other members of the movement on Thursday said the expected backlash over the resignation of Elad- Appelbaum – who they said was the third senior official to leave Schechter in as many years – may undermine Golinkin's position at the helm of the Masorti seminary in Jerusalem.

"The news may hurt the institute's image and its appeal in the eyes of students, who may not want to go there, as well as donors," a source said on condition of anonymity. "Golinkin will either give in or have to leave."

Golinkin on Thursday chose not to comment on Elad-Appelbaum's departure, saying "I have no response."
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Rabbi Menachem Creditor
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Monday, December 5, 2011

Tradition Today: The stranger in your midst 12/02/2011 16:50 By REUVEN HAMMER

Tradition Today: The stranger in your midst
12/02/2011 16:50   By REUVEN HAMMER
Is it even legal to discriminate against any group in employment on the basis of race or religion?

Many organizations have been getting into the business of giving so-called "kashrut certificates" that deal not with the ritual aspects of kashrut but with ethical concerns. The Rabbinical Assembly in America now has a Magen Tzedek certificate it issues to indicate that the kosher food is produced in ways that meet the standards of business ethics of Judaism, so that the food is ethically pure as well as ritually pure. Other rabbinical associations have followed suit.

Here, there is a group that issues certificates to firms indicating that they follow ethical business practices. All of this only emphasizes that Judaism is more than a set of rituals, it is also an ethical way of living.

So I was shocked to see a recent newspaper report that there is a Jewish organization planning to give "kashrut certificates" to stores and companies that can prove that they do not employ "enemies of Israel," which the head of the group explained means Arabs.

Any business displaying such a sign would be one I would absolutely refuse to patronize. The most disturbing part of the report was that this certificate was being sought after by many places in the ultra-religious areas of Jerusalem. What evil spirit is getting into such groups that they would offer such a thing? And that anyone would want to display it? This is yet another discriminatory measure together with calls not to rent to Arabs and demands for loyalty oaths. I hope that common sense will prevail and that this "kashrut certificate" – which should more properly be called a certificate of shame – will disappear as if it had never existed.

Is it even legal to discriminate against any group in employment on the basis of race or religion? After all, Arab citizens are guaranteed freedom and equality by our Declaration of Independence. It states quite clearly, "The State of Israel will uphold the full social and political equality of all its citizens, without distinction of race, creed or sex; will guarantee full freedom of conscience, worship, education and culture."

It would be well for us to remember both our history, in which for centuries Jews were denied employment in so many fields, and our tradition which forbids us to discriminate against non-Jews. For centuries in pre-emancipation times Jews suffered under restrictions that were placed on them in regard to ways that they could make a living.

They were prohibited from engaging in many trades and forced into such enterprises as money lending out of necessity. And in the Nazi era, among the first anti- Jewish laws that were passed in Germany and Italy were those forbidding the employment of Jews.

They were forced out of universities, out of schools, out of orchestras, and their stores and businesses were boycotted. Then there was the informal discrimination against Jews that existed even in England and the US, where it was difficult for Jews to be employed in banking and in certain law firms, as well as quota systems that kept Jews out of prestigious universities and medical schools. Do we now want to imitate that by encouraging businesses not to employ Arabs? That religious Jews should do that is particularly disturbing because the Torah goes out of its way to prohibit discrimination against and persecution of "the stranger."

The Torah takes it for granted that when Israel inhabits its own land there will be non-Israelites who will dwell there with them and makes provision to protect them.

The Torah is emphatic in emphasizing that these strangers must be treated well and fairly. In the very first of the Torah's legal codes it is stated: "You shall not wrong a stranger [ger] or oppress him, for you were strangers in the land of Egypt" (Exodus 22:20). This is repeated again even more explicitly in the very next chapter: "You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt" (Ex. 23:9).

The holiness code in Leviticus reiterates this and equates the stranger to the native, i.e. the Israelite: "When a stranger resides with you in your land, you shall not wrong him. The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I the Lord am your God" (Leviticus 19:33-34).

When the theme of the stranger is taken up by Deuteronomy it requires the judicial system to protect the rights of the stranger: "...decide justly between any man and a fellow Israelite or a stranger" (1:16). "For the Lord your God... upholds the cause of the fatherless and the widow, and befriends the stranger, providing him with food and clothing. You too must befriend the stranger, for you were strangers in the land of Egypt" (10:17-19).


They were easy victims of economic exploitation, the deprivation of property, or denial of legal rights. Therefore the Torah provides for their protection and it is God who upholds their cause! Yes, we were "strangers" not only in Egypt, but in so many other places. We know and understand what that means and therefore should be ultra-sensitive to how we treat others. Israel has sufficient laws to protect us against traitors and enemies, internal as well as external. It does not need vigilante groups to work outside the law to keep us safe and untainted by the "strangers" in our midst.

The writer, former president of the International Rabbinical Assembly, was the founding director of the Schechter Rabbinical School. His latest book is Entering Torah.



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"Shefa: The Conservative Movement Dreaming from Within" is a forum for
passionate Conservative Jews to reflect together as they increase creative
energy within within the culture and environment of the Conservative
Movement in an effort to bring a renewed and revitalized perspective to
Conservative Jews.

We belong to the Conservative Movement and commit ourselves to working
towards its revitalization. Be a part of this community of visionary
thinkers and builders. To join the conversation, email
shefa-subscribe@yahoogroups.com.

Visit our home page at http://www.shefanetwork.org

Wednesday, November 30, 2011

This Sunday in Oakland! Information session for Ramah Outdoors!

Ramah Outdoor Adventure, the only Kosher Outdoor Adventure camp in the country with an intensive Jewish program, is currently enrolling children age 8-15 for the 2012 camping season as well as teens age 16 &17 for a leadership training program.  Located on a majestic, 360 acre alpine ranch, Ramah Outdoor Adventure is located in the heart of the one million acre Pike National Forest, only 90 miles from Denver. Direct flights from the Bay Area to Denver allow your camper to experience the great outdoors: mountain biking, whitewater rafting, rock climbing, horseback riding, farming, pioneer crafts, wilderness survival and much more!!!!.

Interested? Intrigued?

Parents and campers are invited to come meet our director, Rabbi Eliav Bock, at an upcoming Bay Area information session

Sunday, December 4, 2011
Time: 2:00-3:00pm
Where: Home of Beth Sirull and Jon Shuster parents of 2011 camper, Zevan.  290 Sheridan Road Oakland CA 94618

Please RSVP to info@ramahoutdoors.org or call 303 261 8214 X104  to reserve a space at either of these information sessions 


--

Rabbi Eliav Bock 
Director, Ramah Outdoor Adventure
eliavb@ramahoutdoors.org
303-261-8214

Visit us online at www.ramahoutdoors.org

Watch us online:  on Youtube






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Rabbi Menachem Creditor
Congregation Netivot Shalom  || Bay Area Masorti ||  ShefaNetwork 

Rabbis for Women of the Wall  ||  menachemcreditor.org 
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Monday, November 28, 2011

Help us learn about G-dcast

Dear Chevreh,

I forward you this request from Sarah lefton, creator of G-dcast, a production company dedicated to raising worldwide Jewish literacy using digital tools and modern storytelling in short animated films and apps based on Jewish texts.  This is a great opportunity to support an amazing project that has ANIMATED Torah-learning for many thousands of people in the past 3 years!  Please participate in the study, and jump into Go-dcast - your Torah-mojo will thank you!

Kol Tuv,
Menachem

To better serve rabbis and educators, we'd love to know how you use (or don't use) G-dcast. We want to better understand the needs and interests of users and nonusers alike. We will select two random survey respondents to win their choice of a Torah or Holidays Teachers' Guide with a DVD from G-dcast, a $200 value!

Please complete G-dcast's brief online survey here:

If you have questions about the survey, please contact the researcher at dana@danapowell.org.

Get ANIMATED about Jewish stories!

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Rabbi Menachem Creditor
Congregation Netivot Shalom  || Bay Area Masorti ||  ShefaNetwork 
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Monday, November 21, 2011

Rabbi Aaron Alexander: "Reflections from My First CJLS Meeting: Access & Equality"

Rabbi Aaron Alexander: "Reflections from My First CJLS Meeting: Access & Equality"
Posted on Nov 21, 2011
http://www.rabbinicalassembly.org/story/reflections-my-first-cjls-meeting-access-equality

By Aaron Alexander, Associate Dean, Ziegler School

Last week we intensely and passionately discussed and debated no less than eighthalakhic topics. However, this particular meeting illuminated one coherent theme:Access. Or, access, status, and equality in the light of Torah.

Access to Revelation.
Access to Authority.
Access to Relationships.
Access to God on behalf of the Community.

We talked deeply about real issues and real people. While it is impossible to cover everything at once, significant change demands careful attention, more questions than answers, and a healthy realization that different people understand and intuit God's will and word in diverse and distinct, yet equally valid ways. 

(What follows is my take on four of the issues discussed, and does not necessarily reflect the views of the entire CJLS, or individual members.)

Access to Revelation: Rabbi Pamela Barmash put forth an appendix to her already unanimously passed teshuvah, "Status of the Heresh and of Sign Language." One issue remained unresolved: whether or not a deaf community could hold a fully ritualized Torah reading in sign language, complete with blessings. Rabbi Barmash brought with her well respected members of the deaf community who addressed the CJLS with passion and eloquence.

While the CJLS remains somewhat divided on whether or not sign language is 'reading' or 'translation', which impacts the Torah reading more than other rituals, Rabbi Barmash's teshuvah passed virtually unanimously. In this case, members of the Law Committee powerfully elevated inclusion and near-equal access to Torah for its deaf members of the Jewish community.

Access to Relationships: Rabbis Elliot Dorff, Avram Reisner and Danny Nevins put forth a worthy draft for a gay-marriage ceremony as a follow-up to their landmark teshuvah that passed in 2006. As the committee begins to fully unpack and internalize their effort, it is clear that the needs and rights of the gay community are being well considered within a framework of Halakhah and the Torah's most precious values.

Access to Authority: Rabbi Joseph Prouser presented a paper to rebut an unfortunate ruling by a prominent orthodox rabbi, that basically bans a convert from sitting on a Bet Din, even with all other qualifications being equal (see more here).

Rabbi Prouser has written an extraordinary response in the form of a teshuvah for the Conservative Movement's Joint Bet Din, bringing the best of halakhic discourse, academic rigor, and aggadic prose to strongly deflate any possible stringent opinion. In doing so, he beautifully reaffirms exactly how the Jewish community ought to treat and view those amongst us who make the holy choice to join Judaism - as nothing less than full Jews in every respect.

Access to God on behalf of the Community: Rabbi Gail Labovitz has addressed a question that has vexed living communities for quite some time. Knowing how essential and embedded the Yom Kippur fast is, may one who is unable to cease from eating based on medical advice (pregnancy, breastfeeding, etc..) still serve the community and God as Shaliah Tzibbur, prayer leader? Rabbi Labovitz's answer, Yes. While some restrictions will help guide the community in deciding how to implement this ruling, it is evident that Rabbi Labovitz has deftly utilized traditional sources and a realistic awareness of individual and communal needs to navigate this question. 

After spending a few days reflecting on my first CJLS meeting I feel nothing less than honored and humbled to be nestled amongst this brilliant and thoughtful group, doing this work, all in service of God, Torah and Israel.


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Rabbi Menachem Creditor
Congregation Netivot Shalom  || Bay Area Masorti ||  ShefaNetwork 
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