Elul, the month to reflect and to prepare oneself to perfect oneself plus preparing oneself to enter a new phase in facing the Elohim, coming closer into the Divine presence.
For all the world is nothing more than the means by which you will connect the above with the below.
The Hebrew phrase tikkun olam (pronounced tee-KOON oh-LUHM) means "world repair." In modern Jewish circles, tikkun olam has become synonymous with the notion of social action and the pursuit of social justice. Created in the image of God each human being is requested to come close to the Bo're and to be a partaker of a marvellous peaceful world to which each member has to contribute out of free will. In order for the balance between good and evil intended by God to be restored, humans must be involved in the world's reparation and can not keep aside or aloof or 'do nothing' to get social justice or a better 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.
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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- 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 Reading Cycle – Week #21
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.
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
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 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.
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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- 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.
- Whole Grain Judaism Part 2
- Yes, to heal the world
- Constructivist: Tikkun Olam
- Tikkun or fixing… happiness or misery… the invisible dynamic
- Tikkun Olam
- The Tikkun Olam Behind Big Business
- Ki Tisa – Torah Portion
- Repairing the World.
- Mystical Activism
- My niece’s Tikkun Olam project supports keeping families together
- What Does Israel do for the World?
- The Heart Repair of Hanukkah: Blessing Each Other’s Light
- Tending the Light ~ Justice & Equality for All
- Repairing the World
- Jonathan Sacks – Jerusalem, the Beating Heart of Jewish Faith
- How Israel Treats Her Neighbors
- I came for the Zionism, I stayed for the everything else
- The Worst of Israel
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…
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- 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.
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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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 [...]
The broigus or the non-willingness to talk to the other-one or enemy, has created more non-understanding and ridiculous division instead of co-operation or acceptance of differences.
Still today there is perhaps even more exclusion in Judaism and unnecessary isolation and exclusion, instead of getting to know each other more and working together as equals working for and showing the same love for the Same One True God.
- Jews survived + adapted by holding firmly to their defensive creed
- Jews complaining > their communities suffering from inter-ethnic + intergenerational conflict.
- modern Ashkenazi Jews developed peculiar way of expressing anger at one another => makes our family quarrels unusually prolonged + bitter. > demand more justice of others than prepared to offer => quarrels = so obdurate because desire more justice than available in this world.
- Quarrelers = adept at enmeshing the unwary.
- In most cultures an angry person longs to unload his rage on the wrongdoer > Jewish quarreler, in contrast, prides him or herself on not talking to the offender > elaborate endlessly to anyone on the injustice he’s suffered—with the crucial exception of the putative wrongdoer.
- broigus = “a fight where people won’t talk to each other.” > Not talking = most distinguishes Jewish quarrel from all other kinds
- absence of contact with the alleged wrongdoer, quarrels become obdurate => quarrel becomes a theodicy
- quarrelsomeness = Jewish fate > biblical books + rabbinic literature replete with admonitions against stiff-necked pride.
- Ashkenazi quarrel =/= fate = pronounced moral/theological dimension that makes it appear that way.
- having possession = experienced as a proxy for a permanent + living closeness
- hahamim in some Sephardic Jewish communities > contrasts with contemporary Ashkenazi rabbinate who tend to duck out when the swinging starts. > struggle for dominance within a family is ancient + ubiquitous, but willingness to destroy the family in pursuit of it is not.
- Other quarrelsome cultures tend to focus on outsiders (the IRA versus Britain) or nonfamilial rivals (competing Mafia families).
- sources of Jewish inwardness = anti-Semitism on the one side (including the inheritance of the Holocaust), + excesses of modern Jewish piety on the other.
- Anti-Semitism leaves Jews with no obvious point of escape: => secular + religious Jews feel compelled to view their origin as a burdensome fate + their brethren as source of their problem. => In their desire to free themselves from Jew-hatred, Jews turn their bitterness on—other Jews.
- salient features of Jewish quarrel in Holy Land—inwardness, sternness, shunning, claim to own the faith and its history implied in the very terms “Orthodox” + “Haredim,” > will to self-destruction = remarkably similar to Ashkenazi quarrels among secular Jews in the West.
- nasty feuds regularly kicked off within synagogues by disgruntled congregants anxious to disengage themselves from a rabbi—often a learned, decent man, + almost never one so base or negligent as to deserve the public humiliation his congregants dish out.
- Family peace requires placing tensions + dissatisfactions native to family life in a larger frame.
- Jewish communal institutions have lost ability to curb disastrous secularization of pious impulses. > rabbinate dependent on wealthy donors + too exposed to forces of the Jewish quarrel, to dare the attempt.
- Ashkenazi quarrel = outcome of approaching inheritance + other family matters with a misplaced religious zeal.
- quarrel = shadow of Ashkenazi Judaism
With Military Quotes
-Full Article Below –
Introduction: There is the famous Jewish saying, “if one of us is attacked, all of us are attacked.” On the one hand this culturally accepted twist of logic is their strength, but on the other hand it is their weakness. The white culture does not have this ethos, rather we are more guided by the principle of logos, which ultimately accepts reason as supreme over the official or cultural law of the land. Jews survived and adapted by holding firmly to their defensive creed, white culture survived and adapted by always holding reason and logic as something that could ignore and surpass all former tradition or codified law. However this leaves white culture under threat from the Jews among us who operate primarily for the benefit of Jewish interests, hence as parasites.
In a recent article from Tablet magazine we read of Jews…
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In response to the plea of persons who had become ritually impure through contact with a dead body, and could not, therefore, prepare the Passover offering on 14 Nisan , God established the 14th of Iyar as a "second Passover" (Pesach sheini) for anyone who was unable to bring the offering on its appointed time in the previous month.
After celebrating the liberation from slavery we should take time to see the multiple blessings which the Bore has provided for His children.
period between Passover & Shavuot = one of the most spiritually powerful times of the year.
to evaluate our lives and our actions > Sefirat HaOmer = period of ‘Counting the Omer’.
Beginning second day of Passover > Torah commands to count 49 days leading up to festival of Shavuot = celebration of our receiving Torah at Mount Sinai. [Lev 23:15] <= rabbinic tradition > purpose of count = spiritually bridge holidays of Passover and Shavuot.
counting of the Omer ends this year on May 19th, followed by Shavuot on May 20th.
escape from Egypt – physical freedom — time remaining to prepare ourselves to receive the Torah – Shavuot – spiritual freedom.
link between two festivals = agricultural => sacrifice called omer = a sheaf of barley offered in the Temple > beginning of harvest season. Fifty days later, on Shavuot > new wheat offering concluding celebration of grain harvest.
Counting the omer = for ethical self-analysis
Be grateful. Count your blessings. Treat others well. Make every day count. Be kind. Take a full accounting of yourself. Be generous. Use gentle speech. Be compassionate. Remind yourself how to be a better person.
- Two forms of Freedom
- To be chained by love for another one
- A world with or without religion
- Looking to the East and the West for Truth
- Being Religious and Spiritual 8 Spiritual, Mystic and not or well religious
- Background to look at things
- An anarchistic reading of the Bible—(1) Approaching the Bible
- Nature Is A Reflection Of God
- From nothingness to a growing group of followers of Jeshua 2 To Please God
- Christian fundamentalists feeding Into the Toxic Partisanship and driving countries into the Dark Ages… #1
- A New Perspective
- Trusting, Faith, Calling and Ascribing to Jehovah #10 Prayer #8 Condition
- Not trying to make the heathen live like Jews #2
- Self-development, self-control, meditation, beliefs and spirituality
- A Passover for unity in God’s community
- Actions to be a reflection of openness of heart
- Don’t Envy the World
- If we view the whole world through a lens that is bright
Be grateful. Count your blessings. Treat others well. Make every day count. Be kind. Take a full accounting of yourself. Be generous. Use gentle speech. Be compassionate. Remind yourself how to be a better person.
Count the Omer…
We are now in the period between Passover and Shavuot, one of the most spiritually powerful times of the year. During this time, we are supposed to evaluate our lives and our actions. This period of time is known as the period of ‘Counting the Omer’. Beginning on the second day of Passover, the Torah commands us to count 49 days leading up to the festival of Shavuot, the celebration of our receiving the Torah at Mount Sinai. [Lev 23:15]
For those who have not been counting, today is the 12th day of the Omer. It also happens to be the 12th day of April, which makes counting the Omer particularly easy…
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Before going to the memorial meeting each of us should not only have cleansed his house, but also the inner being, having thrown away his "old leaven", our old being.
זֹאת תּוֹרַת אֲשֶׁר בּוֹ נֶגַע צָרָעַת . . . בְּטָהֳרָתוֹ: (ויקרא יד:לב) This is the law regarding someone suffering from a lesion of tzara’at . . . when he is to be purified. Leviticus 14:32 * If the person formerly afflicted with tzara’at could not afford the lambs required for his sacrifices, he could [...]
On this special Shabbat before Pesach we check if we ourselves and our brothers are clean enough to leave the door-posts with the blood of the lams for going through the wall of water, leaving slavery of the world behind.