Welcome to ALEPH CANADA's Blog, a place where we put all our "stuff", including our articles, reflections, newsletters to members, events, and archived materials. Please take time to browse and get familiar with ALEPH CANADA! Read our latest blog post below.
In time for the High Holidays: some of the titles available from the ALEPH Canada Resources Catalogue at https://www.alephcanada.ca/catalogue/ :
1. Machzor Kol Koreh v1.3: New upgrade including many changes and improvements. Embedded sound files of nusach and niggun. Expanded p'sukey d'zimra section, more meditations prior to Ne'ilah, full Yom Kippur Torah reading, minchah Torah reading and interpretive haftarah for Yom Kippur, havdalah, Kos Miriam. Machzor Kol Koreh is a subscription service, so all future editions are included in the initial price.
2. Harley Rothstein's *Nusach and Niggun for RH and YK*: A gentle and melodic approach accessible to you whether you are an emerging or experienced ba'al tefillah.
Rabbi David Rosen says Jewish dietary laws - kashrut - should encompass the harm caused by eating meat. He’s based in Israel where veganism is taking off with both the Muslim and Jewish populations and argues that that vegan is the new kosher.
In 1922, a young German author named Franz Rosenzweig published an extraordinary book of Jewish philosophy called The Star of Redemption. How he wrote this book is, in itself, an incredible story. He began to write it from the Balkan front during the World War I, where he was serving with an anti-aircraft unit of the Kaiser’s army. Can you imagine writing down a very deep, philosophical treatise on army postcards while listening for the sound of attacking airplanes? Read more here, along with the two accompanying Texts documents:
The Parliament of the World's Religions was created to cultivate harmony among the world's religious and spiritual communities and foster their engagement with the world and its guiding institutions in order to achieve a just, peaceful and sustainable world.
The next World Parliament of Religions (WPR) is taking place in Toronto from November 1-7, 2018. The WPR is the world's most religiously and culturally diverse interfaith event, involving over 200 spiritual traditions and over 80 countries. Attending this event is an unforgettable experience!
A contingent of Jewish Renewal clergy attended the last Parliament in Salt Lake City in late 2015, and we again expect to have a sizable group attending this year. But you don't have to be a clergy person to attend! There will be opportunities for amazing and memorable davenning, as well as the possibility of a workshop on Jewish Renewal. As well, we will be organizing an evening of stories and song to introduce the Toronto Jewish community to Jewish Renewal.
Thinking of Going to the ALEPH KALLAH This Summer?
ALEPH Canada is collaborating with ALEPH to offer a special Group Discount to Canadian residents. Take $100 off the prevailing price of KALLAH 2018 for full-week, adult registrations, in dorms or hotel. For the lowest price, take advantage of this special offer in conjunction with Early Bird pricing now in effect until January 31!
Groups must have a minimum of 8 persons and a maximum of 16 persons. If there are 16 people registered in one group, a new group will be formed with a new minumum of 8 persons. Get your friends and communities together to form groups!
Discount codes are not applicable to already discounted Kesher (35 and under) rates, nor Teen and any other Youth rates, because they are already greatly subsidized.
If you are interested in this offer, please contact me, Rabbi Sherril Gilbert, firstname.lastname@example.org. As soon as we have a group of at least 8 intended registrants, we will send you a discount code which can be used right away to register for KALLAH. Deadline for Early Bird registration is January 31, so you should contact me before that date to get the best price.
Please visit the website for event and registration information:
Or Shalom is an egalitarian, participatory, Jewish Renewal shul located in Vancouver, British Columbia, Canada. Or Shalom is seeking a full-time Program Coordinator to work under the supervision of Rabbi Hannah Dresner to help advance the community’s vision of engagement and growth. The Program Coordinator is responsible for implementing programs, coordinating special events, and developing community connections and outreach to raise awareness of and involvement with Or Shalom.
To learn more: http://www.orshalom.ca/program-coordinator-job-description/
The S'fat Emet on Parashat Miketz/Chanukah. Posted by Rabbi Daniel Siegel, who writes, "There is much in this series of teachings I love: that darkness is limited, that trust in God, in the cosmos, in the love we all feel, is a true necessity and relying on the generosity of others to further our own careers is misplaced. Best to stay true to what one believes and be willing to accept the consequences.
"Given the way the sefer is put together, it is special because Miketz is the sidrah for the Shabbat of Hanukkah 70% of the time. So what we get are 19 teachings over thirty three years, all given on Shabbat Hanukkah, Parashat Miketz, and based on the same unit of B'reishit Rabbah. We get to follow his thinking from year to year as he is drawn to the same theme over and over again. He's thinking something through, something that engages him again and again throughout his life. What was troubling him? What was it that drew him to talk about light and dark and the power of evil so much? Note that the verse which begins the midrash is from Job, as are at least two other citations. What does that tell us?"
Find this incredible teaching in the ALEPH Canada ReSources Catalogue, available free or for a small donation. Visit the ReSources Catalogue here and click on Jewish Spiritual texts: https://www.alephcanada.ca/catalogue/#!/Jewish-Spiritual-Texts/c/25660196/offset=0&sort=normal. Chanukah samayach!
By Vera Kisfalvi (Montreal) from Fire Island, August, 1998
My tears are salty as the sea as I look out on Your ocean.
My words form into prayer, lost in the sound of the waves.
I cannot fathom the depth of Your creation.
Easy to feel, here, Your presence in the ebb and flow of each strong swell,
In the grey-blue waters that move and bend beyond earth’s gentle curve.
But teach me to know the depth of Your creation
In every stone and grain of sand washed to shore by surf.
Night falls to the rushing sound of waves cast up by the ocean.
Easy to see Your presence here, in each emerging star,
As it weaves itself into a blanket of spinning constellations,
A silent sea of light that flows and brightens high over the waters.
I will always stand in awe of stars and ocean.
But I long to know the depth of Your creation
In each blade of grass, each dry leaf that falls from the tree.
Teach me to know, Shekhinah, the depth of Your creation,
Every day, in every voice I hear and every face I see.
What is Judaism For? Sensibilities, Emergence and the Dot of Goodness
Compiled by Reb Sherril Gilbert, with gratitude to R’ Chava Bahle, R’ Debra Orenstein, & R’ Avraham Greenbaum, Margaret Wheatley; Judaism Unbound podcast; and to Rabbi Hannah Dresner for the spark of the idea.
So there is this passenger sitting on a train and he is watching with astonishment this older man across the aisle who keeps repeating the same behaviours, over and over again. First the old man is mumbling a few words to himself, then he smiles, and finally he raises his hand and stops talking for a few moments.
After watching this strange behaviour for close to an hour, the passenger could not keep quiet any longer, and says, “Excuse me sir, but I couldn’t help noticing what you were doing. Is anything wrong?”
“Not at all,” replies the old man. “You see, whenever I take a trip, I get bored. And so I always tell myself jokes, which is why I was smiling.”
“But why did you keep raising your hand?”
“Oh, that. It’s to interrupt myself because I’ve heard that joke before.”1
"One of the initiatives I have been involved in as the representative of the Toronto Board of Rabbis to the Interfaith Social Assistance Reform Coalition is an effort to update labour laws to give protection to precarious workers. It is called the Campaign for $15 and Fairness. The element of the Campaign that has received the most media attention is the effort to increase the minimum wage in Ontario to $15 from the current $11.40. The government has responded positively by tabling Bill 148 the Fair Workplaces Better Jobs Act and Committee hearings were held earlier this month.
This has been a two year effort of collaboration between Unions, community groups and faith leaders. I was active in the effort to mobilize around 200 faith leaders from a very broad range of religious communities in Ontario, 27 of whom are Rabbis and as well 4 other Jewish clergy. The statement is located at http://15andfairness.org/faith-leaders and I invite you to go to it and sign on. This is a degree of Rabbinic involvement in public policy campaign never before seen in Ontario, let alone one pursuing worker and union rights.
This video is from the subsequent community media conference I participated in at the Queen's Park media studio on July 21, 2017 on the last day of the Committee's public hearings."
Originally posted on the Velveteen Rabbi website by Rabbi Rachel Barenblat, June 29, 2017
Renewing Judaism happens everywhere. That's one of the things that was affirmed for David and me during the Listening Tour: the renewing of Judaism is, and always has been, bigger than any organization. And that's exactly how it should be. The renewing of Judaism is organic, and multifaceted, and it’s all over the place. Those of us who are ordained in the lineage of Reb Zalman z”lare obvious and visible stewards of that renewing. But the renewing of Judaism is so much bigger even than the growing community of clergy who self-identify as part of that lineage.
Renewing Judaism means spiritual technologies that enliven Judaism. Matching aliyotof Torah with a theme that arises from the text, and offering a blessing rooted in those words and that theme. Making use of chant as a spiritual technology, maybe cherishing melodies from Rabbi Shefa Gold or from Nava Tehila. Offering a meditation minyan or integrating Jewish contemplative practice into our spiritual lives. Practicing hashpa’ah (spiritual direction). These are some of the spiritual technologies that have arisen over the last few decades -- and I can't wait to see what the next ones will be.
Renewing Judaism means liturgical creativity. Davening bilingually. Chanting in English. Interweaving classical liturgy with contemporary poetry. Setting ancient texts to new melodies that open them up in new ways (e.g. “Mi Chamocha” to “The Water is Wide”), and setting new texts to ancient melodies (e.g. contemporary poems in haftarah trope). Exploring the spiritual ramifications of using different names for God (not only Lord and King and Father but also Shekhinah, Source, Wellspring, Mother, Beloved). Passionate use of both words and silence. Praying with our bodies. Explorations and experimentations with liturgy and with prayer that seek to open the heart and enliven the soul. These are (some) expressions of how renewing our prayer lives can renew our Judaism in all four worlds of body, heart, mind, and spirit.
Renewing Judaism flows inside the denominations of Judaism. The renewing of Judaism flows in the Reform movement: my own shul is part of the Reform movement, and is a place where the renewing of Judaism flourishes.The renewing of Judaism flows in the Conservative movement: when we met with Rabbi Brad Artson at Ziegler as part of our southern California Listening Tour stop, we learned that he studies Zohar daily with the aid of his own handmade poster of the sefirot! The renewing of Judaism flows in the Reconstructionist movement: RRC hosted us in Philadelphia on the Listening Tour for a deep and rich conversation about precisely that. The renewing of Judaism flows in Orthodoxy: the existence of Yeshivat Maharat, ordaining Orthodox women, is a sign of renewed Judaism in the Orthodox world. (Indeed, Yeshivat Maharat hosted us as part of the very first weekend of the Listening Tour, back in May of 2015.)
Renewing Judaism flows outside the denominations, too. There are many independent communities and organizations where the renewing of Judaism is unfolding (Rabbi David’s shul on City Island is one of them. So are Romemu in New York City, Kehilla in the Bay Area, and Or Shalom in Vancouver, all of which we visited on the Listening Tour). During the Listening Tour we met with folks from all three of the other trans-denominational seminaries -- Hebrew College, the Academy for Jewish Religion in New York, and the Academy for Jewish Religion in California -- because the fact of pluralistic rabbinical education is part of the renewing of Judaism. Pop-up shtiebls, home-based havurot, innovative projects like Lab/Shul (NY) and The Kitchen (SF), The Jewish Studio (DC) and Judaism Your Way (Denver), all are part of the renewing of Judaism.
Renewing Judaism is a movement, in the sense of “something in motion.” It's the flow of inspiration, creativity, innovation, and change as those manifest in modern Jewish life -- ideally rooted in and balanced with deep love of the tradition as we’ve inherited it. It's both grounded and creative, and constantly re-articulating the right balance between those two qualities, between roots and wings. The renewing of Judaism affirms that Judaism isn’t (and has never been) static or unchanging: change is core to Judaism and core to authentic spiritual life. (After all, as our liturgy teaches, God every day renews creation.) Our task is figuring out how to balance change with constancy. Sometimes that means our Judaism takes new forms. Sometimes it means that we reinterpret or re-enliven old forms. But tradition teaches that every day God's voice continues to sound from Sinai. If we open ourselves to it, we -- and our Judaism -- are constantly being renewed.
Renewing Judaism is bigger, and richer, and deeper, than any single organization could contain. On our travels around North America, and our videoconference conversations with people around the world, we sought to hear not only from those who self-identify as part of “Jewish Renewal” as it has existed until now, but also from people outside of that frequently insular bubble. We sought to hear the voices of people who were once connected with ALEPH and for one reason or another walked away. We sought to hear the voices of people who are engaging in the renewing of Judaism by other names: those who are renewing Judaism in ways aligned with ours in spirit and heart, no matter what name they use for what they do. We learned some extraordinary things about what the renewing of Judaism means to you, and about what you yearn it could yet become. Stay tuned: I'll share more about that in the next post in this series.
Today is Reb Zalman z"l's third yahrzeit. I offer these initial reflections on the depth and breadth of the Judaism he helped to inspire in his memory. May his memory continue to be a blessing.
Fully 36 times, Torah calls Jews to help “the widow, the orphan, the poor, and the stranger.” Refugees of war-torn Syria, fleeing the violence of religious and tribal warfare, are all of these. As Jews, we must help: Jews bear history’s imprint of the homeless refugee, collective victims of political barbarism. For Jews not to help is to betray our history and miss a chance to redeem our history: we are to love these people, for we were strangers in the land of Egypt (Deut. 10:19).
It is doubly incumbent on Jews – who ourselves descend from refugees fleeing war and extermination – to aid our Syrian cousins at this time. Maimonides taught that the highest form of tzedakah (charity) is to help another find a job so that one breaks free of needing charity (Mishneh Torah, Matanot Aniyim 10:7). Maybe even higher than charity that unshackles another economically is charity that unshackles another spiritually – charity that not only meets gripping economic need, but also loosens the grip of hatred and bigotry.
ALEPH Canada is incredibly proud to bring you the first offering of the Integral Halachah Institute. Rabbi Daniel Siegel has just completed the first text of the IHI, called “Ensouling the World – Spiritual Teachings about Shabbat and Shmita.” In this deep and timely offering, Reb Daniel and rabbinic student Esther Azar, with support from Rabbis David Seidenberg and Elliot Ginsburg, explore the teachings of the Netivot Shalom and the Ohr HaChayim which “recognize that the cycles of seven are a healing for the soul and a renewal for the next cycle. This message … contains the secret to our ultimate healing as individuals and as a planet.”
Rabbi Sherril Gilbert
“I’m just helping to get the conversation started…” Rabbi Zalman Schachter-Shalomi
It’s certain that Reb Zalman, may his memory be a blessing, has provided the spark that started many conversations. We’ve been having a year-long one here at ALEPH Canada. You can probably glean from today’s post from Reb Daniel that the last year has been an active and exciting one for us, with many changes. One of the most fruitful and engaging activities in which we were involved was a pan-Canadian, participatory strategic planning and visioning process that took us from Montreal to Regina to Vancouver. So far (because the conversation is not over – we want to hear from you too!), we have learned that what participants want ALEPH Canada to be is the place to go to for finding resources and making linkages.
A NOTE FROM REB DANIEL:
Canada Day has a special and personal significance for me. It was on the first of July, ten years ago, that I came back home after seventeen years in the States. Seven of those years were spent first, as the Rabbinic Director of ALEPH [Central as we call it] and then as its Director of Spiritual Resources. The ALEPH I left was in serious financial difficulty and had to divert its precious resources to its Executive Director, leaving insufficient funds to support the development of the spiritual resources which really are a crucial part of its purpose.
My first priority on returning to Canada was to incorporate ALEPH here, so that we could play an important role in these changes. You rose to the challenge by channeling your now tax deductible contributions through ALEPH Canada so that I could continue the work of developing resources. This has resulted in more books of Reb Zalman’s thought, including Renewal is Judaism Now! and Integral Halachah. We’ve added two volumes to the Siddur Kol Koreh series, a weekday siddur and a High Holiday machzor, continued cataloging the many sound files of Reb Zalman teaching, and helped to support our ordination students through the Miriam Fisher Scholarship. Canadians have also begun to play important roles within ALEPH, as evidenced by Rabbi Jeremy Parnes of Regina who has recently completed several years as chair of the ALEPH Central Board and Rabbi Dr. Laura Duhan Kaplan who has re-joined the Va’ad which guides the ALEPH Ordination Programs.
From 2005-2007, ALEPH served as the lead agency in a successful interfaith project to incorporate religious and ethical principles in the ways in which we produce and distribute food. Under generous grants from the W. K. Kellogg Foundation and The Schocken Foundation, the project brought together religious leaders, faith-based and civic institutions and members of the food industry to improve the quality of our land, air and water, to provide healthier and more sustainable food for our citizens and to improve the lives of agricultural workers.
Launched in July, 2005, the project was housed in ALEPH: Alliance for Jewish Renewal and worked in partnership with Faith in Place, The Food Alliance, the Islamic Society of North America, the National Catholic Rural Life Conference, the National Council of Churches, the Presbyterian Church (USA) and The Shalom Center as well as other faith-based institutions, businesses andnonprofit organizations.
Faith, Food and Our Future
Producing and distributing food is the most central activity to our economy and environment, both domestic and international. More than 1.3 billion people work 28 percent of the earth’s land to grow food. In the United States, nearly a quarter of all workers are engaged in the food industry, with food production affecting the local economy as well as the health of its residents, water and soil. Incremental improvements in the way in which food is grown, processed and marketed can have profound benefits for the environment and human health.
The tens of millions of people who purchase food for their homes and families have considerable ability to effect positive change in the environmental practices of corporations. Those who influence consumer choices are a particularly powerful leverage point. Religious guidance has
proven historically successful in affecting food choices on a mass scale. For centuries religious leaders have given advice on what foods truly represent a sacred path. This advice includes the Roman Catholic tradition of eating fish on Fridays, the halal dietary restrictions of Islam, and the Jewish kosher laws and eating matzah instead of bread during the Passover holiday.
The results of the Sacred Foods Project are resources that help religious leaders to address contemporary concerns about health, society and sustainability that are also a growing focus in the business community.
Sacred Food Goals and Accomplishments
- Improving the purchasing practices of communities of faith through their institutions including hospitals, schools, universities, meal programs, senior and day care facilities.
- Working to incorporate new social, environmental, health and community values into the advice religious leaders give and the certification standards they endorse.
- Hosting an interfaith dialogue to create common understanding about what is truly sacred food.
- Involving food business, faith-based and civic organizations and religious leaders in creating practical steps for improving the ways in which our country chooses to feed itself.
- Educating religious leaders on the social and environmental dimensions of our food system.
- Creating a compendium of scientific research, religious law, practice and the theological underpinnings of holding food as sacred.