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guiderepr_studysec1_su08
guiderepr_studysec1_su08

... Joan Pines feels “empowered to lead religious services and assist my new congregation in decision making.” William Berkson also cites gender equality as an important Reform contribution. How does Reform’s emphasis on gender equality affect you? 3. Being in the World: Lawrence Kaufman values that bei ...
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... What do we learn from synagogues that are characterized by zodiac mosaics in the very center of their floors, zodiacs that feature not only images of humans and animals (contrary to the 2nd commandment?), but even images of God— the Roman sun god! And what do we make of the fact that these synagogue ...
What Do We Mean By Religion? The Primacy of Ritual or Ethics
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... Rituals should help us to express old values in new ways and new convictions in old ways. In the words of Rav Kook, they allow us “to renew the old and to sanctify the new.” Our challenge as modern Jews is to be spiritually bold in creating the words, symbols and rituals that will not only root us i ...
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TABLE OF CONTENTS - Lawrence J. Epstein
TABLE OF CONTENTS - Lawrence J. Epstein

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The Making of Haredim
The Making of Haredim

... The yeshivah had already started to evolve in the eighteenth century, from a small institution that trained young men for their role in the local community, to major institutions that grew apart from the communities in which they were located. But it was in the twentieth century that this transforma ...
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GUIDE TO Reform Judaism30 stories

... choice and commitment, respects people’s personal journeys as they wrestle with God, and creates a community with common ties. In a Reform synagogue I can participate in a worship service with a woman davening on my right in her tefillin, a man to my left without a kippah reciting prayers from memor ...
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Modern Jewish Development - University of Mount Union

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... anthropological summaries of and comments on the major phases of Jewish history. It is an ambitious and well written summary of Jewish life across time and space, written from a secular anthropological perspective. Core Torah accounts are viewed as mythical rather than historical, and the emergence ...
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I Am a Reform Jew Because - Westchester Reform Temple

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REL/HST 215 Introduction to Jewish Traditions Course Credits: 4
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Chapter 2 PowerPoint
Chapter 2 PowerPoint

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Exploring the Religions of Our World Chapter 2
Exploring the Religions of Our World Chapter 2

... Reform Judaism – advocates full integration into the culture where one lives Conservative Judaism – counteracts reformed Judaism, modifying Jewish traditions in a limited manner Orthodox Judaism – the most traditional wing, insists its members strictly follow the Torah Reconstructionist Judaism – ad ...
conscious or unconscious. Perhaps because we feel that 1t 15
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World Religions and the History of Christianity – Judaism 11
World Religions and the History of Christianity – Judaism 11

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The Emergence of Judaism How to Teach this Course/How to Teach

... religion. High school courses in science, math, history, English literature and languages set the stage for continued and college level study in those disciplines, but many students have taken no high school course in religion. Often, a student’s only encounter with the Bible and/or Jewish tradition ...
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Conservative Judaism

Conservative Judaism is a modern stream of the Reform movement in Judaism, which views Religious Law (Halakha) as binding, yet also regards it as subject to historical development. The movement regards its approach to Jewish Law as the authentic and traditional one, disavowing both what it considers the excesses of Reform Judaism and the stringency of Orthodoxy. Reconstructionist Judaism is an offshoot of Conservative Judaism. Conservative Judaism views itself as a continuation of the Positive-Historical School led by Rabbi Zacharias Frankel in mid-19th Century Germany. While at first close to the pioneers of Reform Judaism, he broke with the movement which he perceived as too radical. In America, the term 'Conservative' came to denote the group centered around the JTS, which coalesced after the publication of the 1885 Pittsburgh Platform. While a common label from then onward, symbolizing relative traditionalism, JTS-affiliated communities and rabbinic organizations became a wholly independent denomination only in the postwar years, after a long process of separation from the moderate, Americanized wing of Orthodox Judaism.In many countries outside the United States and Canada, including Israel, Germany and the UK, it is today known as Masorti Movement (Hebrew for ""Traditional""). While it resembles the conservative branch of the Reform movement in Judaism, it should not be confused with the large part of Israeli Jews (25% to 50% depending on definitions) who define themselves as ""masorati"" (or Shomer Masoret)—meaning religiously ""traditional""—and support (Modern) Orthodoxy as the mainstream Judaism.In the United States and Canada, the term Conservative, as applied, does not always indicate that a congregation is affiliated with the United Synagogue of Conservative Judaism, the movement's central institution and the one to which the term, without qualifier, usually refers. Rather, it is sometimes employed by unaffiliated Ashkenazi groups to indicate a range of beliefs and practices more liberal than is affirmed by the Orthodox or Modern Orthodox, and more traditional than the more liberal Reform and Reconstructionist Judaism. In Canada, several congregations belong to the Canadian Council of Conservative Synagogues instead of the United Synagogue. The moniker Conservadox is sometimes employed to refer to the right wing of the Conservative spectrum, although ""Traditional"" is used as well (as in the Union for Traditional Judaism). Both Conservative/Masorti and Reform/Liberal rabbinical assemblies are installing women in highest leadership assignments and ordain female, as well as male, rabbis.
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