Hur den politiska förskjutningen skett

 

 

Var kommer Kulturmarxismen i vårt samhälle i Sverige och USA och Europa ifrån? Allt populistiskt bull-shit gällande särlagar (t. ex samkönade äktenskap, vilket definitivt inte är en mänsklig rättighet) om homosexuella och transexuella, etc.…samkönade äktenskap osv och som säger (om MP får bestämma) med kvoterad styrelse med minst 40 % kvinnor. Ännu värre 3:e pappamånad nu efter Bengt Westerberg föreslog 1:a pappamånaden 1985. …
Genus pedagogik och feminism……just det från Judea-politik-frimureriet och Zionismen

Gender equality[edit]

''In the 1970s and early 1980s, Conservative Judaism (är inte konservatism) was divided over issues of gender equality. In 1973, the Committee on Jewish Law and Standards voted, with out adopting an explanatory responsum, to permit synagogues to count women toward a minyan, but left the choice to individual congregations. After a further decade of debate, in 1983, JTS voted to admit women for ordination as Conservative rabbis, also without adopting an explanatory responsum. Some opponents of these decisions left the Conservative movement to form the Union for Traditional Judaism.

In 2002, the Committee adopted a responsum that provides an official religious-law foundation for its past actions and articulates the current Conservative approach to the role of women in Judaism.[24]

In December 2006, a responsum was adopted by the Committee that approved the ordination of gay and lesbian rabbis and permitted commitment ceremonies for lesbian and gay Jews (but not same-sex marriage), while maintaining the traditional prohibition against anal sex between men.[25] An opposing responsum, that maintained the traditional prohibitions against ordinations and commitment ceremonies, was also approved. Both responsa were enacted as majority opinions, with some members of the Committee voting for both. This result gives individual synagogues, rabbis, and rabbinical schools discretion to adopt either approach.[26]

Individual rabbis continue to be free to avail themselves of more traditionalist minority rulings, and some congregations, particularly in Canada, accordingly still retain a more limited ritual role for women.

On May 31, 2012, a responsum was passed permitting same-sex marriage.[27]

Educational institutions[edit]

Advanced Jewish Learning[edit]

Jewish Theological Seminary

The Conservative movement maintains a number of Rabbinical seminaries:

A Conservative movement-affiliated institution that does not grant rabbinic ordination but which runs along the lines of a traditional yeshiva is the Conservative Yeshiva, located in Jerusalem.

Conservative rabbis also play a leading role at a number of non-denominational institutions of advanced Jewish learning. The rosh yeshivas at Yeshivat Hadar in New York City include rabbis Elie Kaunfer and Shai Held who were ordained by the Conservative movement (at Jewish Theological Seminary). The Rosh Yeshiva at the Canadian Yeshiva & Rabbinical School in Toronto is a Conservative rabbi, Roy Tanenbaum. The rabbinical school of the Academy for Jewish Religion in California is led by Conservative rabbi Mel Gottlieb. The faculties of the Academy for Jewish Religion in New York and of the Rabbinical School of Hebrew College in Newton Centre, Massachusetts also includes a large number of Conservative rabbis. Many smaller programs, such as Rabbi Benay Lappe's SVARA yeshiva, are also led by Conservative rabbis.

Day schools[edit]

The United Synagogue of Conservative Judaism maintains the Solomon Schechter Day Schools, comprising 76 day schools in 17 American states and 2 Canadian provinces serving Jewish children.[28] Many other "community day schools" that are not affiliated with the Solomon Schechter network take a generally Conservative approach, but unlike the Schechter schools, these schools generally have "no barriers to enrollment based on the faith of the parents or on religious practices in the home."[29] During the first decade of the 21st century, a number of schools that were part of the Schechter network transformed themselves into non-affiliated community day schools.[29]

Camp Ramah[edit]

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Perhaps the greatest educational contribution made under the aegis of Conservative Judaism has been through the Jewish camping movement, the Camp Ramah system. Living Jewishly in a camp setting has raised several generations of committed Jews who are more comfortable with their Jewishness, more knowledgeable, and more aware of Judaism as a lifestyle that can be maintained even as we intersect with the larger, secular world. For a movement that has as its motto, Tradition and Change, Ramah has created a tradition of its own loyal to traditional Jewish expression and creative by virtue of its informal setting.[30] Generations of families have attended Ramah; so many couples have met during a Camp Ramah summer and married that Ramah in the Poconos dedicated a Pagoda to Ramah marriages, with names of the couples inscribed in the structure.[31]

Criticism[edit]

Conservative Judaism has come under criticism from a variety of sources such as:

  • Orthodox Jews who question the movement's commitment to Halakha.
  • Conservative Traditionalists who criticize the Halakhic process when dealing with issues such as women in Judaism as well as homosexuality.

Orthodox Jewish leaders vary considerably in their dealings with the Conservative movement and with individual Conservative Jews. Some Modern Orthodoxleaders cooperate and work with the Conservative movement, while haredi ("Ultra-Orthodox") Jews often eschew formal contact with Conservative Judaism, or at least its rabbinate.[32] From the Orthodox perspective, Conservative Jews are considered just as Jewish as Orthodox Jews, but they are viewed as misguided, consistent violators of halakha.[33]

Over the years, Conservative Judaism has experienced internal criticism. Due to halakhic disputes, such as the controversies over the role of women andhomosexuality, some Conservative Talmudic scholars and experts in halakha have left the Jewish Theological Seminary and the Committee on Jewish Law and Standards.[34][35] and the seminary's former Chancellor, Rabbi Ismar Schorsch, complained of the movement's "erosion of [its] fidelity to Halacha ... [which] brings [it] close to Reform Judaism."[36]

In matters of marriage and divorce, the State of Israel relies on its Chief Rabbinate to determine who is Jewish; the Chief Rabbinate, following Orthodox practice, does not recognize the validity of conversions performed by Conservative rabbis and will require a Jew who was converted by a Conservative rabbi to undergo a second, Orthodox conversion to be regarded as a Jew for marriage and other purposes.

Notable figures[edit]

See also[edit]

References[edit]

  1. Jump up^ Masorti Movement in Israel
  2. Jump up^ Assembly of Masorti Synagogues
  3. Jump up^ "The Trefa Banquet". Commentary Magazine. Retrieved December 7, 2012.
  4. Jump up^ 2005AjajFinal.indb
  5. Jump up^ Cablecars/Inclines
  6. ^ Jump up to:a b The Jews in America. New York, NY: Simon & Schuster, 1978
  7. Jump up^ Jewish Daily Forward: Conservative Judaism at a Crossroads
  8. ^ Jump up to:a b Union for Traditional Judaism FAQ, What Distinguishes the UTJ from the Conservative movement?
  9. Jump up^ Union for Traditional Judaism FAQ, What is the Union for Traditional Judaism
  10. ^ Jump up to:a b c History of the Masorti Movement
  11. Jump up^ Women in the Synagogue
  12. Jump up^ The Masorti Movement in Israel, About at the Wayback Machine (archived May 22, 2007)
  13. Jump up^ Masorti Judaism in Israel, FAQ at the Wayback Machine (archived May 19, 2007)
  14. Jump up^ The Masorti Movement in Israel, FAQ at the Wayback Machine (archived May 19, 2007)
  15. ^ Jump up to:a b Emet Ve-Emunah, Statement of Principles of Conservative Judaism, second Printing, 1990
  16. Jump up^ Robert Gordis, "Introduction" to Emet Ve-Emunah, Statement of Principles of Conservative Judaism, second Printing (1990) pp. 14–15
  17. Jump up^ "Jewish Rationalism Reemergent," Conservative Judaism, Volume 36, Issue 4, Page 81
  18. Jump up^ torah-misinai at the Wayback Machine (archived May 14, 2008)
  19. Jump up^ Conservative Judaism
  20. Jump up^ Conservative Judaism
  21. Jump up^ Azous, Paul (June 25, 2007). In the Plains of the Wilderness. Mazo Publishers. p. 203. Retrieved July 20, 2012.
  22. Jump up^ Solomon Schechter, Studies in Judaism, First Series, 1896, Jewish Publication Society of America.
  23. Jump up^ LEADERSHIP COUNCIL OF CONSERVATIVE JUDAISM, Statement on Intermarriage, Adopted March 7, 1995
  24. Jump up^ Rabbi David J. Fine, Women and the Minyan, Committee on Jewish Law and Standards, Rabbinical Assembly, June 12, 2002.
  25. Jump up^ Rabbis Elliot N. Dorff, Daniel S. Nevins, and Avram I. Reisner, Homosexuality, Human Dignity, & Halakhah, Committee on Jewish Law and Standards, Rabbinical Assembly, December 6, 2006.
  26. Jump up^ "Conservative Jews Allow Gay Rabbis and Unions", The New York Times, December 7, 2006
  27. Jump up^ "Conservative Movement Votes on Same Sex Unions", Tablet Magazine, May 31, 2012
  28. Jump up^ [1]
  29. ^ Jump up to:a b Jennifer Siegel, Will Conservative Day Schools Survive?, June 5, 2008
  30. Jump up^ Michael Greenbaum, "Ramah: Paradigm for Conservative Jews", Ramah at 60, National Ramah Commission, pp. 53–55.
  31. Jump up^ Nancy Scheff, "Romance at Ramah", Ramah at 60, National Ramah Commission, p. 174.
  32. Jump up^ Cf. Responsa of Rabbi Moshe Feinstein
  33. Jump up^ Avi Shafran, "The Conservative Lie", Moment, February 2001. Reprinted here.
  34. Jump up^ Avraham Weiss, "Open Orthodoxy! A Modern Orthodox Rabbi's Creed" PDF (766 KB), Judaism, Fall 1997.
  35. Jump up^ Conservative Jews Allow Gay Rabbis and Unions – New York Times
  36. Jump up^ Jennifer Siegel, "Conservative Rabbi, in Swan Song, Warns Against Liberal Shift", The Jewish Daily Forward, March 24, 2006. Retrieved September 5, 2012.

Further reading[edit]

  • Conservative Judaism: An American Religious Movement. Marshall Sklare. University Press of America (Reprint edition), 1985.
  • Conservative Judaism: Our Ancestors To Our Descendants (Revised Edition), Elliot N. Dorff, United Synagogue New York, 1996
  • The Conservative Movement in Judaism: Dilemmas and Opportunities, Daniel J. Elazar, Real Mintz Geffen, SUNY Press, 2000
  • Conservative Judaism: The New Century, Neil Gillman, Behrman House 1993
  • Halakha For Our Time: A Conservative Approach To Jewish Law, David Golinkin, United Synagogue, 1991
  • A Guide to Jewish Religious Practice, Isaac Klein, JTS Press, New York, 1992
  • Conservative Judaism in America: A Biographical Dictionary and Sourcebook, Pamela S. Nadell, Greenwood Press, NY 1988
  • Emet Ve-Emunah: Statement of Principles of Conservative Judaism, Ed. Robert Gordis, JTS, New York, 1988
  • Etz Hayim: A Torah Commentary, Ed. David Lieber, Jules Harlow, Chaim Potok and Harold Kushner, The Jewish Publication Society, NY, 2001
  • Jews in the Center: Conservative Synagogues and Their Members. Jack Wertheimer (Editor). Rutgers University Press, 2000.
  • Eight Up: The College Years, Survey of Conservative Jewish youth from middle school to college. Ariela Keysar and Barry Kosmin

External links[edit]

Official statements[edit]

Other resources[edit]

 

Political Zionism[edit]

Haredim bitterly opposed the establishment of the State of Israel and they do not celebrate its national Independence Day or other state instituted holidays, referring to them as "idolatrous."[92][93]

The chief political division among Haredim has been in their approach to the State of Israel. While ideologically non-Zionist, the United Torah Judaism alliance comprising Agudat Yisrael and Degel HaTorah (and the umbrella organisations World Agudath Israel and Agudath Israel of America) represent a moderate and pragmatic stance of cooperation with the State of Israel and participation in the political system. UTJ has been a participant in numerous coalition governments, seeking to influence state and society in a more religious direction and maintain welfare and religious funding policies. Haredim who are more stridently anti-Zionist are under the umbrella of Edah HaChareidis, who reject participation in politics and state funding of its affiliated institutions, in contradistinction to Agudah-affiliated institutions. Neturei Karta is an activist organisation of anti-Zionist Haredim, whose controversial activities have been strongly condemned, including by other Haredim. Neither main political party has the support in numbers to elect a majority government, and so they both rely on support from the Haredi parties.

In recent years, some rebbes affiliated with Agudath, such as the Sadigura rebbe Avrohom Yaakov Friedman, have taken more hardline stances on security, settlements and disengagement.[94]

Shas represents Sephardi and Mizrahi Haredim and, while having many points in common with Ashkenazi Haredim, differs from them by its more enthusiastic support for the State of Israel.

Education[edit]

The Council for Higher Education announced in 2012 that it was investing NIS 180 million over the following five years to establish appropriate frameworks for the education of Haredim, focusing on specific professions.[95]

Military[edit]

 This section provides insufficient context for those unfamiliar with the subject. Please help improve the articlewith a good introductory style. (April 2014)
  • The Haredim can work in those 2–3 years of their lives in which they do not serve in the IDF, while most soldiers at the IDF are usually paid anywhere between $80–250 a month.[96] All the while, Haredi yeshiva students receive significant monthly funds and payments for their religious studies.[97]
  • The Haredim, if they so choose, can study at that time,[98] while most soldiers are not allowed to.[99]

While a few dozen Haredim have enlisted in the IDF every year in recent decades, the Haredim usually reject those criticisms. Depending on which Haredi is asked, one might argue that:

  • A Yeshiva student is equal to or more important than a soldier in the IDF, because he keeps Jewish tradition alive and prays for the people of Israel to be safe.[100][101][102]

The Torato Omanuto arrangement was enshrined in the Tal Law that came in force in 2002. The High Court later ruled that it could not be extended in its current form beyond August 2012. A replacement was expected. The Israel Defense Forces (IDF) was however experiencing a shortage of personnel, and there were pressures to reduce the scope of the Torato Omanuto exemption.[104]

The Shahar program, also known as Shiluv Haredim ("Ultra-Orthodox integration") allows Haredi men aged 22 to 26 to serve in the army for about a year and a half. At the beginning of their service, they study mathematics and English, which are not well covered in Haredi schools. The program is partly aimed at encouraging Haredi participation in the workforce after military service. However, not all beneficiaries seem to be Haredim.[105]

Over the years, as many as 1000 Haredi Jews have chosen to volunteer to serve in the IDF, in a Haredi Jewish unit, the Netzah Yehuda Battalion, also known as Nahal Haredi. The vast majority of Haredi men, however, continue to receive deferments from military service.[106]

In March 2014 Israel's parliament approved legislation to end exemptions from military service for Haredi seminary students. The bill was passed by 65 votes to one, and an amendment allowing civilian national service by 67 to one.[107]

There has been much uproar in Haredi society following actions towards Haredi conscription. While some Haredim see this as a great social and economic opportunity,[108] others (including leading rabbis among them) strongly oppose this move.[109] Among the extreme Haredim there have been some more severe reactions. Several Haredi leaders have threatened that Haredi populations would leave the country if forced to enlist.[110][111] Others have fueled public incitement against Seculars and National-Religious Jews, and specifically against politicians Yair Lapid and Naftali Bennett, who support and promote Haredi enlistment.[112][113]Some Haredim have taken to threatening fellow Haredim who agree to enlist,[114][115] to the point of physically attacking some of them.[116][117]

[show]
Star of David Jews and Judaism
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Conservative Judaism

 

 

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The educational approach[edit]

In this view, prayer is not a conversation. Rather, it is meant to inculcate certain attitudes in the one who prays, but not to influence. This has been the approach of Rabbenu Bachya, Yehuda Halevy, Joseph Albo, Samson Raphael Hirsch, and Joseph Dov Soloveitchik. This view is expressed by Rabbi Nosson Scherman in the overview to the Artscroll Siddur (p. XIII); note that Scherman goes on to also affirm the Kabbalistic view (see below).

Kabbalistic view[edit]

Kabbalah (esoteric Jewish mysticism) uses a series of kavanot, directions of intent, to specify the path the prayer ascends in the dialog with God, to increase its chances of being answered favorably. Kabbalism ascribes a higher meaning to the purpose of prayer, which is no less than affecting the very fabric of reality itself, restructuring and repairing the universe in a real fashion. In this view, every word of every prayer, and indeed, even every letter of every word, has a precise meaning and a precise effect. Prayers thus literally affect the mystical forces of the universe, and repair the fabric of creation.

This approach has been taken by the Chassidei Ashkenaz (German pietists of the Middle-Ages), the Zohar, the Arizal'sKabbalist tradition, the Ramchal, most of Hassidism, the Vilna Gaon and Jacob Emden.

Methodology and terminology[edit]

Terms for praying[edit]

Daven is the originally exclusively Eastern Yiddish verb meaning "pray"; it is widely used by Ashkenazic Orthodox Jews. In Yinglish, this has become the Anglicised davening.

The origin of the word is obscure, but is thought by some to have come from Arabic (from "diwan", a collection of poems or prayers), French (from "devoner", to devote or dedicate), Latin (from "divin", Divine) or even English (from "dawn").[20]Others believe that it derives from a Slavic word meaning "to give" (давать, davat'). Some claim that it originates from an Aramaic word, "de'avuhon" or "d'avinun", meaning "of their/our forefathers", as the three prayers are said to have been invented by Abraham, Isaac and Jacob. Another Aramaic derivation, proposed by Avigdor Chaikin, cites the Talmudic phrase, "ka davai lamizrach", "gazing wistfully to the east" (Shab. 35a). Kevin A. Brook,[21] cites Zeiden's suggestion [22] that the word 'daven' comes from Turkish root 'tabun-' meaning 'to pray', and that in Kipchak Turkish, the initial t morphs into d.

In Western Yiddish, the term for "pray" is oren, a word with clear roots in Romance languages—compare Spanish and Portuguese orar and Latin orare.[23]

Minyan (Quorum)[edit]

Members of the Israel Defense Forces' Givati Brigade pray the Evening Service (Ma'ariv) at the Western Wall, October 2010.
Main article: Minyan

Individual prayer is considered acceptable, but prayer with a quorum of ten adults—a minyan—is the most highly recommended form of prayer and is required for some prayers. An adult in this context means over the age of 13 (bar mitzvah). Judaism had originally counted only men in the minyan for formal prayer, on the basis that one does not count someone who is not obligated to participate. The rabbis had exempted women from almost all time-specific positive mitzvot (commandments), including those parts of the prayer that cannot be recited without a quorum, due to women in the past being bound up in an endless cycle of pregnancy, birthing and nursing from a very early age. Orthodox Judaism still follows this reasoning and excludes women from the minyan. Since 1973, Conservative congregations have overwhelmingly become egalitarian and count women in the minyan. Today quite a few Conservative congregations even feature Female rabbis and cantors. A very small number of congregations that identify themselves as Conservative have resisted these changes and continue to exclude women from the minyan. Those Reform and Reconstructionist congregations that consider a minyan mandatory for communal prayer, count both men and women for a minyan. In Orthodox Judaism, according to some authorities, women can count in the minyan for certain specific prayers, such as the Birchot HaGomel blessing, which both men and women are obligated to say publicly.

Various sources[who?] encourage a congregant to pray in a fixed place in the synagogue (מקום קבוע, maqom qavua).

Attire[edit]

  • Head covering. In most synagogues, it is considered a sign of respect for male attendees to wear a head covering, either a dress hat or a kippa (skull cap, plural kipot also known by the Yiddish term yarmulke). It is common practice for both Jews and non-Jews who attend a synagogue to wear a head covering.[24][25] Some Conservative synagogues may also encourage (but rarely require) women to cover their heads. Many Reform and Progressive temples do not require people to cover their heads, although individual worshipers, both men and women, may choose to. Many Orthodox and some conservative men and women wear a head covering throughout their day, even when not attending religious services.
  • Tallit (prayer shawl) is traditionally worn during all morning services, during Aliyah to the Torah, as well as during all the services of Yom Kippur. During the daily afternoon and evening services, the hazzan alone wears a tallit. In Orthodox synagogues they are expected to be worn only by men who are halakhically Jewish and in Conservative synagogues they should be worn only by men and women who are halakhically Jewish. In most Orthodox Ashkenazi synagogues they are worn only by men who are or have been married.[26]
IDF soldier put on tefillin and prays.
  • Tefillin (phylacteries) are a set of small cubic leather boxes painted black, containing scrolls of parchment inscribed with verses from the Torah. They are tied to the head and arm with leather straps dyed black, and worn only by Jews, during weekday morning prayers. In Orthodox synagogues they are expected to be worn only by men; in Conservative synagogues they are also worn by some women.
  • Tzeniut (modesty) applies to men and women. When attending Orthodox synagogues, women will likely be expected to wear long sleeves (past the elbows), long skirts (past the knees), a high neckline (to the collar bone), and if married, to cover their hair with a wig, scarf, hat or a combination of the above. For men, short pants or sleeveless shirts are generally regarded as inappropriate. In some Conservative and Reform synagogues the dress code may be more lax, but still respectful.

 

 

Over the last two thousand years variations have emerged among the traditional[1]liturgical customs of different Jewish communities, such as Ashkenazic, Sephardic, Yemenite, Hassidic, and others, however the differences are minor compared with the commonalities. Most of the Jewish liturgy is sung or chanted with traditional melodies or trope. Synagogues may designate or employ a professional or lay hazzan (cantor) for the purpose of leading the congregation in prayer, especially on Shabbat or holidays.

 

 

Origin and history of Jewish prayer[edit]

Biblical origin[edit]

According to the Oral Torah, (Talmud tractate Taanit 2a), prayer is a Biblical command: "'You shall serve God with your whole heart.' (Deuteronomy 11:13) What service is performed with the heart? This is prayer." The prayers are therefore referred to as Avodah sheba-Lev ("service that is in the heart"). The noted rabbi Maimonides likewise categorizes prayer as a Biblical command of Written law,[7] but believed that the number of prayers and their times are not.

The Oral law (Talmud tractate Berachoth 26b) gives two reasons why there are three basic prayers:

  1. Each service was instituted parallel to a sacrificial act in the Temple in Jerusalem: the morning Tamid offering, the afternoon Tamid, and the overnight burning of this last offering.
  2. According to Rabbi Jose b. Hanina, each of the Patriarchs instituted one prayer: Abraham the morning, Isaac the afternoon and Jacob the evening prayers. This view is supported with Biblical quotes indicating that the Patriarchs prayed at the times mentioned. However, even according to this view, the exact times of when the services are held, and moreover the entire concept of a mussaf service, are still based on the sacrifices.
Rabbi Yisrael Meir HaCohen Kagan—the "Chofetz Chaim"—at prayer towards the end of his life.

Additional references in the Hebrew Bible have been interpreted to suggest that King Davidand the prophet Daniel prayed three times a day. In Psalms, David states:

Evening, morning, and noontime, I speak and moan, and He hearkened to my voice.

— Psalm 55:18

As in the Book of Daniel:

And Daniel, when he knew that a writ had been inscribed, came to his house, where there were open windows in his upper chamber, opposite Jerusalem, and three times a day he kneeled on his knees and prayed and offered thanks before his God just as he had done prior to this.

— Daniel 6:11

Orthodox Judaism regards halakha (the collective body of religious laws for Jews) as requiring Jewish men to pray three times daily and four times daily on the Sabbath and most Jewish holidays, and five times on Yom Kippur. Some Orthodox Jewish women regard the system of multiple daily prayer services as optional for them due to a need to be constantly taking care of small children, but still pray at least daily, without a specific time requirement.[8] Moreover, it is generally accepted by Orthodox religious authorities that women are exempt from the evening prayer.[9] Conservative Judaism also regards the halakhic system of multiple daily services as mandatory. Since 2002, Conservative Jewish women have been regarded as having undertaken a communal obligation to pray the same prayers at the same times as men, with traditional[1]communities and individual women permitted to opt out.[10] Reform and Reconstructionist congregations do not regard halakha as binding and hence regard appropriate prayer times as matters of personal spiritual decision rather than a matter of religious requirement.''

 

11 mars 2015