The religious establishment is obligated to address cases of intermarriage, children of intermarriages, and people of Jewish ancestry. The key to Jewish unity is for Batei Din to recognize the rulings of others who follow different halakhic opinions, even when they vigorously disagree with their positions.
As a young boy growing up in Queens, NY, I always knew that my family’s traditions were slightly different from those of my classmates. Halakhot and practices taught in school, generally speaking, reflected what I experienced at home, but very often my customs were different. You see, my father was born in Afghanistan and my mother in Morocco, and as such, I was raised following Sephardic/Middle Eastern customs.
I always believed in Dizzy, that old Jew. He saw into the future.
( A review essay by Dr. Maurice Wohlgelernter, on Benjamin Disraeli, by Adam Kirsch. New York: Schocken, 2008.)
This article on the Tower of Babel offers a “textbook lesson” in combining traditional rabbinic commentary with contemporary academic Bible scholarship. These two approaches begin with different sets of assumptions, but each gives us access to greater meaning in the Torah. Taken together, we emerge with a fuller picture than with either one by itself.
Zina Schiff, a concert violinist, has performed and recorded on five continents. Her first recording was the solo violin score for MGM's The Fixer, and a major focus of her 16 CDs is classical Jewish music. This article appears in issue 28 of Conversations, the journal of the Institute for Jewish Ideas and Ideals.
Before questioning the usefulness of the word “Orthodox,” let’s first acknowledge the need that this term serves. Congregations, like individuals, find benefit in affiliating with congregations of similar direction. Such affiliation provides the weight of numbers when larger issues, such as intermarriage and conversion, separation of church and state, recognition of homosexuals as congregants, and political positions on national and international issues, need to be addressed.
This article originally appeared in issue 7 of Conversations, the journal of the Institute for Jewish Ideas and Ideals. More than ten years have passed since its publication...and yet the issues raised in this article continue to be highly relevant today.
The current policies of the Orthodox rabbinic/beth din establishment are causing anguish to thousands of would-be converts and their families; are turning would-be converts away from Orthodoxy; are de-legitimizing Orthodox rabbis and converts who do not subscribe to the "establishment" positions; are causing thousands of halakhic converts to fear that their and their children's halakhic status will be undermined.
The premise of economic growth has come under question, in many parts of the world today, from a variety of directions. We are aware, of course, that moral thinking in practically every known culture enjoins us not to place undue emphasis on our material concerns. But today there is more to it than that. With heightened sensitivity to the strains that industrialization often brings, including the possibility of permanent climate change, many people in the higher-income countries now question whether further economic expansion is worth the costs.
In our world, we will more and more have to face this new parent-child pattern, either as parents or as children (and some of us as both). What happens when the roles of the child’s youth are reversed, when the child is the one who lives the public life and the aged parent “no longer comes down into town”? What happens when parents are no longer making decisions for the best interests of the children but become children trying to safeguard the best interests of their parents?