Balancing Home and Prayer

For four months CoViD-19 has brought many people in chains and because of lockdowns unable to go to their regular prayer-meetings.

Some believers wonder if they can meet up with worthy prayer only at home. Some need to be convinced or given advice on how to make sure to have a worthy service for the Elohim, even when in a closed private or personal space like the living room.

Those who went on to their balcony for singing out loud, and got the police at their door, avoid such public witnessing now. Many of our and other congregations still think on certain days we cannot make use of electronic tools like television and computers, and as such cannot take part in our weekly e-streaming. It would be nice if some other solution could be found for those to give them still a feeling of unitedness and gathering in prayer.

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To remember

  • all experienced a number of sweeping changes to our lives > financial, logisitical, medical > one overarching difference in our now normal routines = blurring of any boundaries that we once took for granted.
  • locations between wor/school + home = same.
  • we once entered the synagogue to pray, reflect, read Torah, say Kaddish
  • routinely took online classes or even home schooled their kids > no one ever thought congregational life would be possible without actually gathering as a congregation.
  • praying as individuals at home = omitting communal prayers like Kaddish.
  • Can one experience the same connection – the same kavannah — at home as when in the sanctuary?
  • experience in being a congregant or participant on the Facebook Live screen or  Zoom
  • once awkward task of leading prayer into a computer screen
  • Shabbat services or Zoom minyan > do you set aside a dedicated space at home that you know is your worship spot? Or sit with your laptop anywhere that’s convenient?
  • How much of the service has become passive for you?
  • Do you make services a family experience?

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Preceding

In a time when we must remain in our place

Even in Corona time You are called on to have the seder

Israel celebrates Purim amid Coronavirus outbreak – ILTV Israel news – Mar. 9, 2020

2020 A Passover seder meeting limited to members of the family

Eykhah – How can it be?

Thinking about the happiness by the Torah reading

9 Av: Tisha B’Av 2020

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Additional reading

  1. The offspring from a tortured generation finding the Word of God again
  2. Social Distanced but Spiritually Close
  3. Turning Your Home into a Sacred Space
  4. Hineni for our Virtual Services
  5. Voor het eerst in jaren weer een Pesach in isolatie
  6. Isolatietijd vrij te nemen voor jezelf
  7. Opdracht niet na laten om over de belangrijke Uittocht te praten
  8. Oplossingen gezocht voor Joodse dienstvoorziening
  9. Ontnomen van een gebedshuis #1 Doodveroorzakers
  10. Ontnomen van een gebedshuis #2 In de greep van een coronavirus
  11. 9 Av 2020 en Dagen van droefheid

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Related

  1. LockedDown because of a Virus
  2. Locked Down and Distanced
  3. Lessons learned during the lockdown
  4. Pandemic Response: From Containment to Mitigation
  5. Behaviour insights: How has lockdown effected Voice and Connected TV usage?

Cantor Matt Axelrod

Over the last few months, we’ve all experienced a number of sweeping changes to our lives–some financial, some logisitical, some medical–but the one overarching difference in our now normal routines is the blurring of any boundaries that we once took for granted.

We used to make a separation between work and home. Now those locations are the same.

We used to make a separation between going to school and being in the house. That too is no longer the case.

And even more than those examples–we once entered the synagogue to pray, reflect, read Torah, say Kaddish, and shmooze over black and white cookies. While some people had already worked from home before all this started, and others routinely took online classes or even home schooled their kids–pretty much no one ever thought that congregational life would be possible without, you know, actually gathering as a congregation. Sure, some people…

View original post 455 more words

Translating Truth

Based on the teachings of the Lubavitcher Rebbe Courtesy of MeaningfulLife.com Eight hundred years ago, Maimonides wrote to his translator, Rabbi Shmuel ibn Tibbon: “One who wishes to translate from one language to another by rendering each word literally and adhering to the original order of words and sentences . . . will end up with a translation that [...]

The True Translation

By Dr. Tali Loewenthal, Director of Chabad Research Unit, London, UK, and a frequent contributor to the Chabad.org weekly Torah reading section; based on the teachings of the Lubavitcher Rebbe. In our multinational society, translations are an important part of life. Ideally, they enable different peoples, who have totally different ways of thinking, to connect [...]

Israel celebrates Purim amid Coronavirus outbreak – ILTV Israel news – Mar. 9, 2020

Israeli parents did their best that their children could enjoy a normal Purim. Medical face-masks make a big appearance at holiday events. 39+ Israelis have coronavirus. President Rivlin expected to give first mandate to Benny Gantz.

Deal or no deal

The League of Nations, which placed Palestine under British mandate reflected a heady mixture of religious and imperial motivations that Britain would find difficult to reconcile in the troubled years ahead. Palestinian Arabs, desiring political autonomy and resenting the continued Jewish immigration into Palestine, disapproved of the mandate, and by 1936 their dissatisfaction had grown into open rebellion. Nearly a century later there is still not yet a good solution found to have Arabs, Palestinians and Jews and non-Jews living together in peace in one or two countries they could accept as their homeland.

What’s the Future of Holocaust Remembrance?

A look at what is written in the press concerning the commemoration of the liberation of the concentration and extermination camp Auschwitz-Birkenau and the attitude of people about the Holocaust.

Yes, to heal the world

  • point of Judaism = tasked with mission > Judaism antidote to many of the greatest problems we face in the 21st Century.
  • religion gives a sense of community, purpose + meaning.
  • why progressive Judaism = our way forward
  • Progressive Judaism has come under attack.
  • Jonathan Neumann’s book entitled ‘To Heal the World?’ its subtitle – ‘How the Jewish Left Corrupts Judaism and Endangers Israel’ – tells everything you need to know about this book. = argues that progressive Jews distorted Judaism + created their own denomination, completely divorced from tradition.
  • Jewish mysticism > world in which we live = broken => through pursuit of social justice > begin to heal it => (for Neumann) idea = innovation = ideology of American New Left + Jewish theology.
  •  ‘tikkun olam’ new development= rallying cry to bring together many of  issues on which Jewish community in America was campaigning, particularly black civil rights, women’s liberation + international peace.
  • idea > Judaism’s core = one of social justice = integral to progressive Judaism since its inception.
  • Rabbi Abraham Geiger in 19th Century Germany, argued > soul of Judaism =/= in its laws > = in its prophetic texts.
  • Reformers repositioned Judaism from its narrow focus on ritual to universalist message of justice.
  • Prophet Elijah harbinger of messianic redemption = first among our prophets to promise that messianic age is coming.
  • promise of liberation = built into very understanding of what it means to live a Jewish life => must participate in building it through pursuit of justice, by following consciences, + by seeking to make the world a more loving place.
  • tikkun olam’ message can be found throughout the Tanakh, rabbinic literature, + our liturgy = core of what Judaism calls on us to do.
  • Neumann argues deviation from traditional Judaism > progressive Judaism must be contrasted with ‘traditional’ Judaism => seems not to understand  Orthodox Judaism = a modern innovation = response to modern world, that takes a conservative approach to life + a dogmatic approach to commandments.
  • at our most Jewish when we are sharing food with others.
  • Neumann’s idea of traditional Judaism = narrow + limiting
  • progressives, halachic observance + social justice are not competitors = complement each other.
  • food laws help > force to think ethically about consumption.
  • Shabbat = joy > teaches value of rest + holiness of God.
  • All rules + rituals have value > turn us into disciplined, conscientious people, who will seek out justice when it is necessary.
  • Progressive Judaism > point of Judaism =/= rules in themselves => = pursuit of better world through rules
  • message = clear > short time on earth + here with a mission => tasked with a sacred purpose of perfecting the world, demanding justice and pursuing peace = point of Judaism +> Let us work to heal the world together.

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Preceding

To Heal the World? | Book Review

Sim Lev

What is the point of Judaism?

Last night, I gave a defence of Judaism for the disengaged. I argued that religion gives us a sense of community, purpose and meaning. I talked about how Judaism is an antidote to many of the greatest problems we face in the 21st Century.

This morning, I want to talk about why progressive Judaism, specifically, ought to be our way forward. Progressive Judaism has, in recent years, come under attack. Last year, Jonathan Neumann released a book entitled ‘To Heal the World?’. Its subtitle – ‘How the Jewish Left Corrupts Judaism and Endangers Israel’ – probably tells you everything you need to know about this book.

In it, he argues that progressive Jews have distorted Judaism and created their own denomination, completely divorced from tradition. He pours scorn on one idea in particular, that of ‘tikkun olam’. The basic premise of this…

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Ki Tisa – Torah Portion

To remember

  • Parashat Ki Tisa (when you take), God instructs Moses to take a census + an offering.+ > Sabbath given as perpetual sign = covenant for God’s people
  • this Torah reading = summed up in one word: Purpose!
  • Tikkun Olam – Restoration To The World
  • God has a Purpose for everything He does. => Tikkun Olam = God’s redemptive purpose to restore a fallen world + fallen humanity back to the perfect order that He intended at creation.
  • God’s plan for humanity = laid out in His Word like a road map to destiny.
  • plan of redemption through Messiah Yeshua.
  • God’s redemptive plan begins with Israel + spreads to the nations.
  • “take root” in Israel => bear fruit => fill entire world.
  • God brings hope to humanity + restoration to nations > repairing one life at a time.
  • Tikkun Olam possible when we become God’s instruments of restoration by taking an interest in others.
  • Messianic Judaism + Jewish world in general = you will find those who will invest their interest in you.
  • friendship + love conquer all racial, ethnic, + cultural barriers.
  • God wants to use you to bring tikkun to wounded souls + broken lives.
  • bring tikkun olam to others when we walk in our purpose.
  • plan = to walk in relationship with God + bring glory + honor to His name.
  • take time to invest in someone.
  • Tikkun Olam = heart of God for His people.  > instrument of Restoration in lives of those around you!

Parasha With Passion - Weekly Torah Portions

Parasha With Passion – Weekly Torah Reading Cycle – Week #21

Greetings Beloveds,

In Parashat Ki Tisa (when you take), God instructs Moses to take a census and an offering. Also, God instructs Moses on how the basin for washing should be used, how to formulate the anointing oil, and appoint skilled craftsman to construct the tabernacle furnishings.

Also,
in Parashat Ki Tisa, the Sabbath is
given as a perpetual sign as a covenant for God’s people, Moses experiences
God’s glory, and the people make a golden calf. Wow, what a power packed Torah reading! However, I believe that all that the children
of Israel experienced in this Torah reading can be summed up in one word: PURPOSE!

Tikkun Olam – Restoration To The World

God
has a PURPOSE for everything He
does. From the beginning, God had a
purpose when He called Abraham the father of many nations…

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Tikkun or fixing… happiness or misery… the invisible dynamic

Tikkun entails more than putting something right what was wrong. We should look more at it as a word presenting the healing factor or bringing something in a good or healthy state.

In Europe we still speak about correcting or reacting in the good sense to something to repair it. Some may use the word to fix something, but we doubt this word would be used in our regions in the sense of tikkun.

energy healing

Tikkun is a Hebrew word, means correction.

I am yet to hear a Westerner, or an Easterner use the word: correction. The world, nowadays, is into “fixing”. ((In your vocabulary, each word should mean what it actually mean… If you use words that are close, but mean something different, you can see that in your Starting Point Measurements, in the vocabulary measure… your number will be low… signifying that for you everything is the same as everything else, except that not always… a low ability to differentiate between things. You’ll misinterpret what you hear/read, you’ll misunderstand things, follow things poorly, you’ll have a lot of pain and little happiness.))

Fixing is an ugly world, immediately signaling what the speaker sees, that there is something wrong and it urgently needs to be fixed, because it is wrong that it is. Reactive.

But when emotions run high, the cone of vision narrows…

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To Heal the World? | Book Review

To remember

  • Tikkun olam = Hebrew for “to heal or to repair the world.” = popular catchphrase among left wing American Jewish rabbis + social activists >  ancient teaching of Judaism =>religious foundation for their politics.
  • Jonathan Neumann concludes in To Heal the World that it isn’t = argues  tikkun olam provides a religious covering for a political ideology: “social justice” arrived via non-religious means.
  • “Social justice = political philosophy advocating redistribution of income + wealth + other property in order to achieve economic egalitarianism
  • social justice includes an agenda of permissive social policies that leave lifestyle questions to the discretion of individual + promotes gender diversity
  • attitudes + policies associated predominantly with today’s left-wing political parties
  • perceive social justice through prism of intersectionality
  • To Heal the World doesn’t offer a comprehensive critique of social-justice policies => deconstructs notion that tikkun-olam-as-social-justice bears any necessary relationship to Judaism = social justice scheme promulgated by the Jewish left “corrupts Judaism + endangers Israel”
  • 18th + 19nth centuries, European Jews began to experience increasing freedom from legal restraints + social prejudices that had hitherto been placed on their communities by Christian states. => shed particularistic rituals of traditional Judaism + emphasize Judaism’s universalistic ethics (Kantian)
  • postwar America > commitment to universalistic ethics > expressed as tikkun olam.
  • Reform Judaism’s relationship to traditional Judaism critical from the beginning > at its inception to distance itself from Judaism as it had been practiced historically.  + universalizing mode rendered Jewish particularism highly problematic, including its longings for Zion.
  • In early to mid-twentieth century, Reform Judaism rethought both these points, + sought to root its thinking in Tanakh + to give qualified support to the nascent Jewish state.
  • Jewish Left’s use of tikkun olam = problematic. > tikkun olam itself “never meant what American Jews now understand the term to mean.”
  • tikkun olam/social justice Judaism problematizes very existence of Jewish identity > moral themes derived from sources other than the Bible.
  • Social justice has no need for Jews > involves their very dissolution into rest of humanity.
  • Jews ancient heritage something unique to say = particularism for sake of universalism, > precedent deep in Bible + Jewish tradition = through  Abraham’s offspring all nations on earth will be blessed
  • leftwing Judaism and tikkun olam parallel with liberal Protestantism + “Social Gospel.”
  • Reform Judaism drew part of its inspiration from Social Gospel movement. => question whether relationship between Social Gospel + traditional Christianity is as biblically + theologically problematic as th relationship between tikkun olam + traditional Judaism.

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Preceding

Where our life journey begins and inheritance of offices of parents

Second core value of Conservative Judaism opposite use of native tongue in Reform Judaism

A Secret of our Enemy :Inter-Ethnic Fault Lines Among the Jews

Marranism or the Invisibles

Surprise: Ashkenazi Jews Are Genetically European

Advocacy is Fundamental to Reform Judaism

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  2. Whole Grain Judaism Part 2
  3. Yes, to heal the world
  4. Constructivist: Tikkun Olam
  5. Tikkun or fixing… happiness or misery… the invisible dynamic
  6. Tikkun Olam
  7. The Tikkun Olam Behind Big Business
  8. Ki Tisa – Torah Portion
  9. Repairing the World.
  10. Mystical Activism
  11. My niece’s Tikkun Olam project supports keeping families together
  12. What Does Israel do for the World?
  13. The Heart Repair of Hanukkah: Blessing Each Other’s Light
  14. Tending the Light ~ Justice & Equality for All
  15. Repairing the World
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  18. I came for the Zionism, I stayed for the everything else
  19. The Worst of Israel

GeorgePWood.com

Tikkun olamis Hebrew for “to heal the world.” It has become a popular catchphrase among leftwing American Jewish rabbis and social activists. According to them, it is an ancient teaching of Judaism, and therefore a religious foundation for their politics.

The only problem is that it isn’t. At least that’s what Jonathan Neumann concludes in To Heal the World. He argues that tikkun olamprovides a religious covering for a political ideology that has been arrived at via nonreligious means. And that political ideology is “social justice.”

Here’s how Neumann defines that political ideology:

“Social justice is a political philosophy that advocates the redistribution of income—and sometimes even wealth and other property—in order to achieve economic egalitarianism…. In more recent decades, social justice has also come to include an agenda of permissive social policies that leave lifestyle questions to the discretion of the individual and promote gender diversity…

View original post 1,096 more words

Advocacy is Fundamental to Reform Judaism

To remember

  • Social justice = vital factor of Reform Judaism.
  • Reform Jew need to hear spoken word pertaining to the prophets => tikkun olam = to make attempt to enhance world for which we all live.
  • Reform Jew = God’s partners in taking a stand > voiceless + shattered in our culture
  • Reform Jews pushed by extreme amount of concerns > fundamental to Jewish awareness of the prophetic communication of Jewish faith
  • Reform Jews proclaim that maintaining a strong safety net for those who are most vulnerable = modern manifestation of our obligation to “leave the corners of our fields for the poor and needy” (Leviticus 19:9).
  • family values include supporting
  • Reform Judaism stands for certain principles
  • Reform Jews take pride in their long history of “speaking truth to power.”
  • Active commitment to social justice =  hallmark of Reform Judaism => commitment inspires Reform congregations across North America to pursue a wide range of activities designed to l’taken et ha’olam, to mend the world.
  • key tenet of Reform Judaism = openness to the “other” => Social Action Judaism > speak out on behalf of the vulnerable
  • Reform Jews make collective effort to bring progressive, values to bear in the community at large.

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Preceding

Where our life journey begins and inheritance of offices of parents

Second core value of Conservative Judaism opposite use of native tongue in Reform Judaism

A Secret of our Enemy :Inter-Ethnic Fault Lines Among the Jews

Marranism or the Invisibles

Surprise: Ashkenazi Jews Are Genetically European

Join the Movement!

Social justice is a vital factor of Reform Judaism. The Reform Jew need to hear the spoken word pertaining to the prophets within our mind; to become interested in the continual services of tikkun olam; to make an attempt to enhance the world for which we all live. A Reform Jew is one who is God’s partners in taking a stand when it comes to voiceless and taking care of what is shattered in our culture.

Reform Jews are pushed by an extreme amount of concerns, every single one fundamental to Jewish awareness of the prophetic communication of Jewish faith and imperative to producing the kind of environment all people prefer to bequeath to individuals who follow us. Reform Jews are also presented by those who maintain to communicate in the identity of religious beliefs nonetheless who offer a distinctive interpretation of what God desires of for all people and…

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Second core value of Conservative Judaism opposite use of native tongue in Reform Judaism

Hebrew as the irreplaceable language of Jewish expression is the second core value of Conservative Judaism. According to them its existence is coterminous with that of the Jewish people and the many layers of the language mirror the cultures in which Jews perpetuated Judaism. It was never merely a vehicle of communication, but part of [...]

Poetry and Urban Change

    1. power of Emperor
    2. power of Church
  • no more escape for poets > fight against witches + burning of heretics.
  • Ancientlibraryalex.jpg
    Nineteenth century artistic rendering of the Library of Alexandria by the German artist O. Von Corven, based partially on the archaeological evidence available at that time.

    with making of religion of the Empire, Christianity led to destruction of Library of Alexandria = most famous library of Classical antiquity = Alexandrian Museum (Mouseion, “shrine of the Muses”).

  • astronomy special target of flaming intolerance
  • dark ages > Umayyads, penetrating into Spain, to bring back conscience books of astronomy survived in Arabic translations => Alhambra, palace + fortress of  Moorish monarchs of Granada, Spain = center of full ferment for translations + spread of knowledge.
  • expulsion of Jews + Arabs from Spain,  persecution of Cathars, Waldensians + Albigensians in the whole Europe.
  • All power against wishful thought of poetry > poetry = inextinguishable force. > legacy collected + transmitted through hermetic compositions of alchemists opposed to power of Rome => historical expressions of Reformation +  Enlightenment derived

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Preceding

Where our life journey begins and inheritance of offices of parents

Marranism or the Invisibles

Fondazione M

a fragment from the essay published in Academicus XX:

During the Middle Age and until the Renaissance, power is represented by the two eagles: the power of the Emperor and the power of the Church. There is no more escape for the poets: and the effects is given by the fight against witches, and the burning of heretics. Already with the making of religion of the Empire, Christianity had led to the destruction of the Library of Alexandria and the suppression of the Olympic Games. All the books dealing with astronomy were the special target of the flaming intolerance of the unique power of the two swords. In the dark ages, the uncertain light has been coming through the Umayyads, penetrating into Spain, to bring back that conscience that since the unification of religion and empire, it was been removed in Europe: even considered lost, the books of astronomy survived…

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Marranism or the Invisibles

To remember

  • personalities portrayed showing same hand’s gesture > showing traditional gesture of benediction = birkhat cohanim = traditional (regular) sign of Israel’s tradition.
  • sign as reference > Israel’s inherithors lose birthright to be considered part of mystical body of Israel after conversion to Catholicism or (especially in Eastern countries) to Islam

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Preceding

Where our life journey begins and inheritance of offices of parents

Fondazione M

The personalities portrayed are showing the same hand’s gesture. Maybe, we should be able to explain what does it mean that gesture, and the better way can be to show the traditional gesture of benediction, which is the following one: as you can see, the birkhat cohanim, the benediction sign is given posing a division between the fingers two by two, exceptioning the thumb. It is to say that it is not a natural gesture, because that division can not be obtained without have reference with the will to impress that shape.

birkah cohanim gesture

This is the traditional (regular) sign of Israel’s tradition. If so, what about the former? The composition of the second and third finger in distance from the index and the little finger is even more difficult than the regular division, and many people are not able at all in performing it, if they don’t hold on with…

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