Articles

Question: May women recite Kaddish in the synagogue?

The Shulhan Arukh, composed by rabbi Joseph Caro in the 16th century, is a canonical code of Jewish Law. In this work, rabbi Caro writes that a ceremony of Giyyur (=‘conversion') is valid only if it includes Qabbalat Mitzvot. Rabbi Caro does not explain what this phrase means.

One of the great rabbinic sages of the 20th century was Rabbi Benzion Meir Hai Uziel (1880-1953). A profound scholar from a distinguished Sephardic rabbinical family, Rabbi Uziel served as Israel’s Sephardic Chief Rabbi from 1938 until his death in 1953.

“Rabbi, this is hard to talk about but…

…. our son has a non-Jewish
girlfriend.”

….I’m
feeling really shaky. My ex-husband abused me for years and now our daughter is
getting married. I don’t know if I can make it through the wedding.”

…either
that pervert leaves the community or I do. And I’m taking my family, my money
and my friends with me.”

There is a type of "middle of the road" approach in religious observance that is passed down from one generation to the next, an approach that does not always coincide with what is practiced in the world of the yeshiva. It is quite common for a son to return from yeshiva and begin to find fault with the practices of the household: he doesn't approve of the size of the Kiddush cup; he wants to wear tsitsith so that they hang outside his shirt; he objects to preparing tea on Shabbat (by means of a "third vessel"), but insists on using tea concentrate, and so on.

What should I do when my best and most honest reading of halakhic texts contradicts
my deepest sense of right and wrong? Can I relate with reverence to talmudic
rhetoric that, if used by a contemporary, would fill me with disgust or
outrage? What should I think when I am intellectually convinced by historical
or philosophic positions that seem to contradict significant elements of Jewish
tradition?

In suburban Baltimore, MD, the Jewish Community Center in Owings Mills is contemplating establishing Shabbat hours with activities. The Orthodox community called a protest rally in opposition to this policy change. The rally’s purpose was to celebrate “the beauty and sanctity of Shabbat.” The rally was “officially” against “nobody,” but seemed to be occasioned by the new Shabbat policy of the JCC. In much of contemporary Orthodox life, spin is critical; one must sound “liberal” and reasonable but act traditionally and with a countercultural, parochial agenda.