Two Reconstructionist rabbis debate the merits of the view that Jews are God’s ‘Chosen People’ in a multicultural 21st century.
I saw, behind my father, his father, and his father, and his. I saw, behind him and to his left, his mother, and her parents, and hers. Stretching backward in time, I saw generations of my ancestors, not in any particular detail, but like a phalanx of men and women supporting me and holding me. And then, above and behind my father, I had a vision of something that felt like the God of our ancestors, of Abraham, Isaac, and Jacob
In the journey of aging, shatterings are rampant, inevitable, and recurrent. We will all face them.
I chose to work as a chaplain in part because modern day leper colonies, the homes of those who are most estranged, are the places where God speaks to me the strongest. As a gender-ambiguous transgender person, I identify with them.
The Jewish education our children receive should manifest itself in Jewishly-grounded ethical action. Interestingly, a very old method of Jewish learning – hevruta – can be a model for how this type of ethical education can proceed.
It was 1999 and I was a visiting scholar at a synagogue in Florida teaching a workshop on Ezekiel. Midstream, I found myself saying words I had not anticipated saying to these suburban mainstream Jews: “Ezekiel 16, verse 17 is referring to a strap-on dildo and Ezekiel is referencing the emasculation of God by the collective body of Israel who is assuming the phallic, penetrative role in the divine-human relationship.” Gulp.
I am raising my voice to my fellow Jews that we have been silent about this man for too long, and now our silence has led to yet more abuse. In this season of repentance, we should be ashamed of ourselves.
Why, when it comes to Jewish Fundamentalists, are we afraid to use the term, and tend to think of Hasidim as cuddly-cute characters from Fiddler on the Roof or The Chosen?
The past forty years of Jewish feminist thought and theology have seen powerful analysis and fruitful conversations about the Divine, the feminine, and the power of the language we use to evoke and invoke the Holy in our lives. Yet to speak of Goddess in a Jewish context is still often to speak in a whisper.
Now that there are churches and synagogues that perform and hold sacred same-sex vows, the state cannot choose to reject these marriages any more than it can reject marriages that I, as an Orthodox rabbi, would not perform because one partner is a Jew and another a Christian.
Halachic advice for potential left-behinds in case of global apocalypse.
We can’t deny people what they have already taken for themselves: the ability to create identities that are satisfying and meaningful. American religious identities are fuzzy around the edges. The change is already here.
Most visitors to a mainstream Jewish prayer service would not typically describe what they witness as “ecstatic.” But the structure of the service has interesting parallels to Evangelical and charismatic services.
The time has come to stop thinking about language and God, lest we become so tangled up in our metaphors that they become our experience of God entirely.
Or Rose argues for the continuing power of the rabbinic exegetical tradition in this reflection on R. Shapir (the Piaceszner) and the Holocaust.
Egypt’s revolution should remind us of the Jewish “Passover” revolution there 3000 years ago. Freedom Journeys comes at just the right time.
The synagogue in ancient Alexandria, Egypt, was so large that they had to wave flags so that the people in the back knew when to answer “amen.” The online service is essentially the same thing.
We all know the problems of Leviticus 18 for LGBTQ Jews. Here, Margie Klein shows that Talmud provides a Jewish theology against homophobic bullying.
To find a place for LGBTQ Jews in Judaism, we must regain the chutzpah of our ancestors, the Talmudists who took seriously Deut 30:12, “the Law is not in Heaven”
Inclusivity runs both ways: how one LGBT shul became straight-welcoming
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