Mar 24, 2009

Vision for Conservative Early Childhood Programs: A Journey Guide is now available on line!

Shalom Chevreh - 

this is a wonderful announcement from Maxine Handelman, the USCJ Consultant for Early Childhood Education!

kol tuv,
menachem

The Vision for Conservative Early Childhood Programs: A Journey Guide
is now available on line!

Maxine Handelman
Consultant for Early Childhood Education, USCJ
847-641-9963 // Fax: 773-929-4387  // www.uscj.org
---
Rabbi Menachem Creditor
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Mar 20, 2009

NY Jewish Week's Gary Rosenblatt: "‘What Are We Willing To Give Up?’"

'What Are We Willing To Give Up?'

by Gary Rosenblatt
Editor and Publisher

More than 50 of us had gathered for a full day last Sunday to talk about whatever we wanted. But there was really only one issue on our minds.


Over the past three years, when alumni of The Conversation, an annual conference sponsored by The Jewish Week and CLI (the Center for Leadership Initiative), gathered for a yearly reunion, there was a sense of optimism as the discussions ranged across the spectrum of Jewish interests and concerns, from education to innovation, from mid-term politics to Mideast peace.

But the air in the room at Brandeis House, on the Upper East Side, was heavy with the impact of the economic crisis that has gripped each of us, our community, our country and much of the world.

Each of the topics posed at this year's reunion was a variation on the theme of how to sustain and expand worthy projects and creative ideas at a time of unprecedented contraction and fear.

Seated in a large circle at the outset of the daylong gathering, the participants — a wide range of Jewish leaders and emerging leaders from around the country and of different ages, professions, backgrounds and interests — spoke of what they hoped to gain from the discussions. One comment suggesting that we "take risks, be bold, speak honestly and be optimistic" seemed to resonate with a number of others. (By agreement, the sessions are off the record so that the participants feel they can speak freely.)

One woman said she was looking for a sense of "group psychiatry" from this network of colleagues and hoped to come away with "an uplifting feeling."

A man responded that he was not looking for "psychotherapy" but rather for action at a time when "people are petrified into non-action."

"We have to resist this siege mentality and look for new opportunities," another said.

But how?

One participant described the day as "a kind of corporate retreat of Judaism Incorporated, and our goal is to figure out how we get through the current crisis and how our community should function afterward."

Others felt such a task was unrealistic and that the group was less a think tank than a forum for networking, sharing ideas and working toward turning the creative sparks from the discussions into potential future projects.

And so it went. Someone who worked for a Jewish federation said he went to work every day "grappling with a fear, or reality, that the federation model" of collective giving "was irrelevant," while a rabbi in the group said that Jewish history is replete with heroic leaders willing and able to give up failed models and create new ones. He noted that after the destruction of the Temple, in 70 CE, when Jerusalem was controlled by zealots who would rather die than surrender to the Romans, the young Rabbi Yochanan ben Zakai had himself smuggled from Jerusalem in a coffin and brought to Yavneh, where he rebuilt and preserved Jewish life through memory, studying and teaching the sacred texts.

Someone else reminded us that David slew Goliath by thinking out of the box, using a stone and a slingshot to defeat the powerful giant.

In the subsequent breakout sessions, where people propose topics of discussion and anyone who wants to can join them, there was much talk of aggregation, partnership, opportunity and mergers among struggling synagogues, day schools, projects and organizations, and allowing some to die while others flourish.

An underlying theme to the talks was, as one person put it, "What is our level of sacrifice in the community — what are we willing to give up and at what price?"

There were spirited disagreements about strategies and tactics, and even about defining which was which, and there was debate about setting priorities, including the place of Israel on our agenda at a time when concerns at home are dominant.

One essential dispute centered on whether to "go back to basics" and concentrate on the immediate and most pressing needs of the community, like providing expanded social services for the newly poor, or continue to nurture the array of innovative cultural and educational startups that have inspired a number of young people to become involved in Jewish life in recent years.

The consensus: we need to do both. But finding the proper balance remains a challenge and is open to ongoing deliberation.

Overall, the conversations at this reunion were particularly deep and raw, reflecting an acute awareness that the old models and ways of thinking about community have changed profoundly, perhaps permanently, and that the very future of Jewish life depends on responding creatively. But at day's end, when we reconvened as a group in the hour-long closing discussion, many people said they came away heartened, even inspired, by the thoughtfulness, concern and commitment of their fellow participants, individually and collectively. Of course we hadn't solved the overarching problem of a world economy in shambles and the impact on our community, but we had begun to explore responses through the prism of Jewish values and history.

We took comfort in recognizing how Jewish life has been able to reinvent itself over the centuries through a combination of innovation, dedication and faith.

And we agreed to keep the conversation going.

 

---
Rabbi Menachem Creditor
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Mar 19, 2009

Pesach at the Netivot Shalom Preschool 5769!

Dear Netivot Shalom Preschool Families,

Pesach (Passover) is coming!! 
This is going to be so much fun for us, for our kids, for the whole Netivot community!

I've pasted below the email I sent to the whole shul last night, because it has good info, and an online PDF of the Seder Toppings order form.  But this email is a chance to point us all in a few directions, since Pesach songs are both so much fun, and also full of meaning for children and adults.  I remember sitting at the Seder table as a child, trying to stay awake long enough to hear the songs (which traditionally happen at the very end of the Seder), trying to get the Aramaic and Hebrew words right, etc...  And three of my favorite songs were, and are, Mah Nishtana, Dayeinu, and Chag Gadya.  Here is a great website with Pesach SongSheets & Audio Files.  The links below include online resources for learning the songs, practicing them as family, and also some short reflections from me on the meaning and content of Chad Gadya. 

Mah Nishtanah:  Here are some great links for Mah Nishtanah: TotShabbat - MyJewishLearning.com

Dayenu: Here are some great links for Dayenu:  HaggadahsRUs - Wikipedia

Chad Gadya: I began singing Chad Gadya with the Nevonim class yesterday, who also read a book about Chad Gadya (the book is available at Afikomen and here).  The images in the song are strong, it is a compelling "adevnture-song", and the images are not gentle. There is a lot to talk about, but the adult struggle with the images (including "the Angel of Death") only happens when the song's melody and traditions are experienced in childhood.  In a certain sense, we learn the song to ourgrow our comfort with its message.  I have a lot of thoughts about this, and wanted to begin our conversation here, so that our children's explorations can be supported and joined by our own.  Here are some great links for Chad Gadya: Wikipedia - Jewish Heritage Online Magazine

Can't wait to share more pesach Journeying with our kids and families!
menachem

---
Rabbi Menachem Creditor
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Pesach at Congregation Netivot Shalom 5769
akiva A Pre-Pesach Note from Rabbi Creditor

Dear Chevreh,

Pesach is almost here!  To help with our community's Pesach preparation, this email includes links to our Pesach Kashrut Guide 5769, the Contract for Selling Chametz (which must be received no later than Wed., April 8th at 8am), and some additional Pesach Links to online resources (see below).  This year's Communal Second Seder on Thursday, April 9th, is being led by Rabbi Daniel Kohn, and RSVP's should go to
office@netivotshalom.org by April 1st.  Limited scholarship for the Seder are available - please contact Rabbi Creditor.  And the Netivot Shalom Preschool is proud to announce Seder Table Toppings!  Simplify your preparation by ordering a Seder Table Topping Package today, including everything necessary for a Seder Plate!  

Pre-Pesach Field Trip: This coming Wednesday (March 25) at 2:30, David Stein will be meeting anyone who would like to join on a trip to Afikomen to pick up materials for the Communal Seder and do some additional Pesach Shopping! Everyone is welcome!  Seder Matching: Many members of Netivot have spaces at their Seder tables and would love to invite new guests, and many Netivot members would love to be invited to a Seder! Please see this coming week's Shabbat Shalom email for information on how to invite others, or to be invited yourself, as we fulfill the mitzvah of Hachnasat Orchim / Welcoming Guests this Pesach at Netivot Shalom!

May this year's Pesach be one of peace and health, an experience of a liberated world,
Rabbi Creditor


Links:
Four Passover Essays by Rabbi Creditor:








Mar 18, 2009

NY Jewish Week: "Wernick Promises Sweeping Change For United Synagogue"

Wernick Promises Sweeping Change For United Synagogue

http://www.thejewishweek.com/viewArticle/c36_a15231/News/New_York.html

by Stewart Ain
Staff Writer

With the Conservative movement's congregational arm under attack on two fronts, the group's incoming executive stepped into the fray this week with bold promises for sweeping change.

"One of the greatest frustrations is that the United Synagogue is not transparent or sufficiently responsive to the needs of the synagogue," the executive, Rabbi Steven Wernick, told The Jewish Week. "I want to re-energize and re-engage the synagogues by creating priorities and an agenda of the United Synagogue and therefore also the movement.

"I'm going to do it using the phone, by traveling and through electronic meeting spaces. I'm going to listen. People are doing great things, and we need to talk to each other ... I plan to have serious conversations with the leadership of synagogues on a local level."

The United Synagogue has come under withering criticism in recent weeks from two groups — clergy as well as synagogue presidents — who charge that congregational arm lacks vision, transparency and needs a dramatic overhaul. Rabbi Jerome Epstein, United Synagogue's current executive vice-president, said he had invited representatives of both to a meeting here this week.

"I want to believe that all of these individuals want the best for the Conservative movement," he said, adding that he was prepared to meet some of their demands "because they are part of our plan."

Among the issues the critics raised was the lack of transparency in the budget. Rabbi Epstein said there are now plans to post it on the group's Web site along with explanations. Asked about demands that his contract also be posted, Rabbi Epstein said that would be up to the lay leadership.

"I hope they will be reasonable and not say it is all or nothing," he added of the groups' demands. "They have to realize that everything takes time. I plan to listen at the meeting."

Asked about charges that United Synagogue's governing bodies are too large, Rabbi Epstein said the convention of United Synagogue "overwhelmingly turned down" a resolution that would have given the board of directors and not the entire convention some responsibilities.

The author of one of the critical letters, Rabbi Michael Siegel, said he was "looking forward to working" with Rabbi Wernick to address some of his colleagues' concerns.

"My hope is to work with the United Synagogue to develop a long-range plan and then to implement it in a coordinated effort," he said. "We wish him well. He has a significant role to play in the Conservative movement. We hope that together we will be able to create a new day."

Rabbi Wernick, 41, comes to the United Synagogue at a time when the movement is seen by many as floundering and unable to define itself. Its membership, which the 1990 National Jewish Population

Survey found to be the largest Jewish denomination with 43 percent of affiliated Jewish households, plunged to only 33 percent in the 2000 survey.

The movement is also undergoing a generational change in leadership. In 2007, Arnold Eisen succeeded retiring Rabbi Ismar Schorsch as chancellor of the seminary, and in July Rabbi Julie Schonfeld is slated to succeed retiring Rabbi Joel Meyers as executive vice-president of the Rabbinical Assembly. Both Rabbi Schorsch and Rabbi Meyers held their posts for 20 years.

In a sense, Rabbi Wernick is setting a course to try to re-orient the movement, whose intellectual energy has for years emanated more from JTS than its synagogue arm.

Rabbi Meyers described Rabbi Wernick as "a critical thinker who has always offered very good advice.

He is an optimistic person, and I think he will be a very good leader for the United Synagogue. He will bring energy and a perspective of how to reach the next generation of Conservative laity and leadership."

Rabbi Wernick was the unanimous choice of the 19-member United Synagogue selection committee, which screened more than 15 applicants. He must still negotiate a contract, and his appointment is subject to board approval. He will succeed Rabbi Epstein, who is retiring after 23 years.

For the last seven years Rabbi Wernick has been spiritual leader of the 650-family Adath Israel in Merion Station, Pa., where synagogue leaders credit him with increasing membership.

"He has revitalized our synagogue," said Mitchell Shore, the congregation's treasurer. "He has brought life back to our synagogue. He has inspired our younger members and revitalized the educational component of our school. And he has worked to develop new programs for our seniors ... He has worked to engage all members of the congregation."

Shore added that the rabbi "plays a role in every aspect of the synagogue and provides guidance to all of the organizations. He is a visionary in terms of how we can improve and do things differently. There was never a time when he said, 'This is what we did last year, and this is what we are going to do again.'"

An avid cyclist, Rabbi Wernick and six members of his congregation took a 300-mile bike ride from Jerusalem to Eilat last May to raise money for two Israeli organizations, one that promotes Israeli Jewish-Palestinian-Arab relations and another that spotlights environmental awareness.

"We raised about $50,000," said Miles Herman, the congregation's president, who participated in the event. "We spent a lot of hours riding next to each other, and it's a real way to spend time communicating with each other.

"I think he'll do very well [in his new job]. He is a person who has vision and is savvy financially. He is also a listener and passionate about the environment."

Among the changes Rabbi Wernick would like to make at the United Synagogue is to "narrow its focus" to strengthen synagogues.

"What is it they require that they find difficult to do themselves but that a national organization could provide expert guidance and support for?" he asked. "It could be done from a team approach — a local and regional approach."

One example is to do more work on college campuses. Rabbi Wernick said he read that 90 percent of all Jewish college students attend only 20 schools and that therefore "we should have a presence on those campuses."

"There are now only two full-time people in Koach," he said, referring to the movement's campus group. "If we restructure the regions, maybe we can populate them with experts who can do outreach to college campuses."

Rabbi Wernick and his wife, Jody, have three young daughters. They live in Bala Cynwyd, Pa., having moved there seven years ago after Rabbi Wernick spent six years at Temple Beth Sholom in Cherry Hill, N.J.

Eric Jacobs, a past president at Temple Beth Sholom, said Rabbi Wernick was "very successful, well liked and very creative."

Rabbi Wernick said he believes that something must be done to bring back young people who drop out of synagogue life after their bar and bat mitzvah and don't rejoin until they have children of their own.

"There is a 25-year gap between when they leave and when they think of [synagogues] again," he said. "That doesn't mean they have stopped engaging Jewishly during that time; they just have not done it through the synagogue. There are many independent minyanim comprised of alumni of the Conservative movement. We need to look at where they are living, what the fastest-growing Jewish communities are and what kind of support we can put there to help them."

In addition, Rabbi Wernick said he would like to "enhance and enrich" the membership's connection to the State of Israel.


"People should not only learn about it but should experience it as a living, breathing state," he said.

"Aliyah needs to be on the table again as a legitimate and desired option for Conservative Jews. Our relationships have to be strengthened because our futures are connected to one another. If we want to have an identity as Conservative Jews there, we have to build the Conservative community there."

Rabbi Wernick said he also would like to give the United Synagogue a higher profile in the movement.

"Without the United Synagogue, there is no Jewish Theological Seminary, there is no Masorti movement," he said.

"I wanted this job because I think we are at a critical moment in the life of the movement and because the synagogue is the locus of Jewish life in the United States," the rabbi continued. "The United Synagogue as the umbrella organization [of the movement] has a unique opportunity to really affect the future of the movement for the next 25 years."


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Rabbi Menachem Creditor
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Mar 17, 2009

CJ: "The Revelation of an Embrace: A Vision of Conservative Judaism"

The Revelation of an Embrace: A Vision of Conservative Judaism

(c) Rabbi Menachem Creditor

Published in Conservative Judaism (Vol. 61, Fall/Winter 2008-09)
Distributed with the permission of the Rabbinical Assembly

 

In his 2005 USCJ Biennial Convention Keynote address, Rabbi Neil Gillman challenged the leaders of the Conservative Movement to “be open and honest, and try to project a religious vision, a theological vision.”

 

This was certainly not the first time such a plea had been issued. Many Conservative Jewish leaders have, in their various roles, called for lucid and communicable movemental definition. Some earlier advocates included Rabbi David Lieber who, in the Fall of 1978, wrote in this journal that “a clear and persuasive definition of Conservative Judaism is needed, not alone to distinguish it from Orthodoxy and Reform …but to project the ideal to which Conservativism aspires. (“Staking out the Conservative Position”, CJ XXXII:1). Rabbi David Gordis wrote in a following issue that “the time has come to risk articulating a more forthright position [despite] the risk of losing adherents. (“Communicating Conservative Judaism”, CJ XXXII:3)” Even Emet V’Emunah, our Movement’s 1988 Statement of Principles, was written with a similar goal. Yet 20 plus years later, as we struggle with a perceived directionlessness, Gillman’s cri de coeur carries even more urgency.

 

Part of Gillman’s legacy to the Conservative Movement is his insistence on uncovering the theological and ontological foundation of every person, idea, argument and claim that he encounters. What greater legacy could a theologian bequeath? And yet, it is a complex legacy, one that can be easily misread. Such was the case For Gillman after that same Biennial address in which he was widely understood to have rejected the claim that the Conservative Movement is halachic, but in fact, Gillman was merely revealing that the

proverbial emperor had no clothes. It was a point he had made before in a public conversation with his frequent sparring partner Rabbi Joel Roth at a KOACH Kallah in 1999:

 

“I am more interested in issues such as why there is a Halakha in the first place, and why it has any authority over us. …I have become increasingly impatient with those who insist on talking about ‘the’ Halakha or ‘the’ halakhic process, as if these were monolithic, self‐evident and predetermined forms. … My view of Halakha …reflects my theological commitments as to how it came into being in the first place. (“For the Sake of Heaven” USCJ Review, Fall 1999)”

 

Gillman’s influence on several generations of Conservative Jews has seeded the ground for a renewed focus on the “why.” If God is to be found within the ‘four cubits’ of Conservative Jewish Halakha, we must pledge to make sure our understanding of God is part of the demarcation of parameters. This essay is an offering of admiration and gratitude to Rabbi Gillman for this gift he has given me and countless others through his teaching and example.

 

Halakha is not a self‐contained system, which is to say that there are reasons for the changes the Conservative Movement has implemented over the course of its history. Egalitarianism within Halakha did not birth itself. It came as the result of activism on the part of tradition‐minded Conservative Jews. As Rabbi David Fine has described the halakhic journey towards egalitarianism in the Conservative Movement:

 

“…the Halakha flows like a river and one cannot ignore the direction of the flow. There may be a point where the river can choose where it will go. But once that decision is made there is no going back. … The centrists of 1973 could not but agree with [the] arguments that there was no reasonable way to argue that the halakhic sources could be used to support women’s inclusion in the minyan. Jewish law and practice developed so that it was indeed the law that women did not count in the minyan. However, they also believed that law can change. One cannot retroactively

reroute a decision that was made upstream by the flow of the river. However, from where we stand the river continues on its journey. It has not emptied into a lake. While we cannot change what has already been determined upstream, we can direct the river from where we stand and influence where it will flow from us. (Women and the Minyan, CJLS OH 55:1.2002)

 

The religious vision of the Conservative Movement is much simpler than we who speak in its name typically let on, and the oft‐invoked search for movemental definition is more aptly defined as the desire on the part of Movement’s institutional leadership to intensify the experience and appeal of Conservative Judaism without alienating those who currently affiliate. Early (American) Conservative Jewish leaders were loathe to wear a denominational label that would publicly acknowledge their break with the Orthodoxy of their youth. We today are vigilant about not pushing anyone away, not only because it would threaten institutional infrastructure, but because it would also limit the width of our tent. As Rabbi Bradley Shavit Artson has put it, “If we can only be a Movement with those who think, talk, and practice precisely as we do, then what hope is there for embracing the entire Jewish people, let alone all humanity?” (USCJ Review, Fall/Winter 2006).

 

But is this truly our hope? Is the religious vision of Conservative Judaism to embrace the entire Jewish people? Or perhaps even all humanity?

 

The embrace of humanity and every “other” is surely a Conservative Jewish imperative, but not to be misconstrued as conferring Conservative Jewish identity. I embrace the “other” as a fellow being created in the Divine Image. But the “other” is other precisely because it is not me. And honoring those who observe differently, think differently, and talk differently, is neither more nor less holy than discovering how I am called to observe, think, and talk. This is not an attempt to read anyone out. It is, rather, a way of heightening the contrast between vivid (though sometimes indistinguishable) colors. As we read in the Gemara:

 

“[The Mishnah asked:] From what time may one recite the Shema in the morning? From the time that one can distinguish between blue and white. Rabbi Eliezer says: between blue and green. …Others say: From the time that one can distinguish a friend at a distance of four cubits. Rabbi Huna says: The Halakha is as stated by 'Others'. (TB Berachot 9b)”

 

The Halakha instructs us that the Shema may only be read when we can tell each other apart. For only by recognizing what is unique about myself, what distinguishes me from my beloved friends, and my friends from one another, can we come together with integrity as individuals and also as a collective. Only when we recognize this uniqueness within our unity can we begin to encourage one another to comprehend the message of oneness that is in the Shema.

 

Internal self‐affirmation from within the Conservative Movement has rarely been successfully navigated (with notable exceptions, including the commitment of Rabbi Robert Gordis, whose crucial essay “The Struggle for Self‐Definition within Conservative Judaism” (CJ XXXIX:3) should be required reading for every thirsty Conservative Jew and would significantly help the emerging revitalization of Conservative Jewish life).

 

"Tradition and Change," once thought to be the unique trademark of the Conservative Movement, rings unremarkable in a virtual sea of contemporary creative Jewish tension. Who doesn't see themselves as connected to both past and future? Schechter's "Catholic Israel" calls out for explanation to even the most engaged Conservative Jew. Does it mean, as Mordecai Kaplan taught, that Judaism is whatever Jews say Judaism is? Does Robert Gordis' reformulation of Kaplan, restricting the authority for redefining Judaism to "the engaged", resonate? Might it be legitimate once more to look to Conservative Jews to dream collaboratively and articulate this yearned‐for authentic communal identity?

 

Somewhere in the liminal network between these various claims, where Rabbi Neil Gillman will be (for me) always sitting at his desk illuminating every sacred fragment, emerge the following thoughts, which I submit as a response to my teacher's call for an honest theological vision for the Conservative Movement.

 

The Revelation of an Embrace

 

Make one cherub at the end here and the other at the end there; of one piece with the cover shall you make the cherubs at its two ends. The cherubs shall have their wings spread out above, shielding the cover. They shall face each other, the faces of the cherubs being turned toward the cover. There I will meet with you above the cover, from between the two cherubs on top of the Ark of the Pact. (Ex. 25:1920,22)

 

Rabbi Katina said, "When the Israelites would ascend to the Temple on the Festival, the priest would roll up the curtain and display for them the cherubs joined together in an embrace. The priest would then tell them, ‘Behold God’s Love for you, similar to human love.’" (TB Yoma 54a)

 

At the core of Conservative Judaism is the belief that in every generation, the legitimate structuring element of organized religion—in this case, Halakha—is the product of collective covenantal negotiations that have taken place since the birth of the Torah itself.

 

Halakha is part of our language. Holiness is its partner. The Conservative Movement, in its relationship to Halakha, much like the cherubs, must be identified and identifiable with the very material that birthed it, stretching both toward each other and toward the world beyond, using our wings to both protect the core of our tradition and the nexus of emerging holiness. But like the revelation brought about by the priest rolling back the curtain, we are shown that change does not take place in Conservative Judaism just because it can. Change takes place because it is necessary and the embrace of change is an act of sacred love.


---
Rabbi Menachem Creditor
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Mar 13, 2009

Adult Learning Opportunities at Netivot Shalom!

 
LAST CHANCE TO REGISTER - THIS MONDAY for The Laws of Pesach with Rabbi Creditor:Tuesday nights, March 17, 24, 31; April 7, 7:30pm:
The traditions surrounding the holiday of Pesach are both fun and challenging at times.  During this four-part series, Rabbi Creditor will present traditional and modern Jewish texts, which inform some of the ritual and emotional experiences of Pesasch.  This class is beginner-friendly, and all texts will be available in English translation. A $30 materials fee is suggested; registration is required with Rachel in the Netivot Shalom office.

The Torah of Six Feet Under with Maggid Jhos Singer: Ten Sundays, beginning March 1 - May 10, *4:00-6:00 p.m. (*Please Note: on March 29 and May 10 we will meet 3:00-6:00 pm). The Torah is full of stories exploring life, death, love, family, sex, betrayal, reconciliation, spirituality, and teenage angst. We will explore the masterful storytelling of the Torah and the brilliant, award-winning HBO series Six Feet Under (Season 1). Every week we will view an episode, have a little nosh, and engage in some serious discussion and Torah learning that focus on traditional Jewish approaches to death, burial and mourning. Maggid Singer will prepare a teaching from Torah that applies to the episode, making links to some eternal wisdom as refracted through a contemporary lens. $100.00 for series or $10 per class.
 
Prop 8: What's Next for Marriage Equality? What is happening with marriage equality now that Prop 8 has passed, and what can we do as a community to ensure equal rights for LGBT people in California? Join Rabbi Creditor and Ruby Cymrot-Wu, Policy Organizer of Progressive Jewish Alliance in a conversation about our Jewish voice for justice and the next steps in marriage equality. March 18th, 7pm, at Netivot Shalom.
 
Entering the Talmud with Rabbi Carol Caine: Four Wednesdays: March 18, 25 and April 1, 7:30 pm : The Talmud is a profoundly rich compilation of wisdom that has continued relevance to our contemporary search for meaning. It addresses eternal questions of ethics, human nature and our relationship to the Divine. Through its way of constructing arguments, the Talmud also teaches that there are many different ways of arriving at the truth. This class will provide a very accessible introduction to this classic of Jewish literature, with texts studied in English. Please join us as we enter into an ongoing conversation with the great sages of the Jewish tradition. To register call Lehrhaus: 510-845-6420
 
Healing from Despair: Choosing Wholeness in a Broken World with Rabbi Elie Spitz, Monday, March 23, 7:30 pm: Rabbi Elie Spitz, noted author of "Healing from Despair: Choosing Wholeness in a Broken World" and "Does the Soul Survive" speaks at Netivot Shalom!
 
The Blessing of the Sun with Rabbi Bochner, Tuesday, March 31, 7:30 pm: Once every 28 years...The Blessing of the Sun (Birkat HaChamah) will be at sunrise Thursday April 8th (Erev Pesach); learn about this rare and unique blessing at a class with Rabbi Shalom Bochner, Please RSVP to education@netivotshalom.org.
 
Numbers 12 and The Nature of Healing
Learn with Rabbi Creditor at the Bikur Cholim Committee Annual Meeting, Wednesday, April 1; 7:30 -9:30 pm - For Questions or to RSVP, please email Carol Dorf at bikurcholim@netivotshalom.org (*The Bikur Cholim committee visits the sick)

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Rabbi Menachem Creditor
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