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Catholic Schools and Jewish Day Schools

In the 1960’s the Catholic Ghetto walls came down. In the 1950’s Catholics went to Catholic school, lived in Catholic enclaves, and had all their social needs met by the catholic community.  One only left for graduate school or when certain professions required one to have non-Catholic co-workers.  In the nineteen sixties, everything changed. Catholics wanted in live in new locations,  new suburbs and exurbs, the idea that one should only live around Catholics declines and the cultural revolution of the 1960’s called into question the provincialism and parochialism of these enclaves.  Some of these Catholic Ghettos dissolved entirely – from near total allegiance to the Church to minimal attendance, and even then only by the elderly.

Catholic teaching taught that building a parochial school is more important than a Church and that one would lose one’s faith in public school.  Jews at this point were in favor of public schools, and many of the orthodox saw day schools as entirely unneeded for girls and a hot bed of Zionism.

The question is: Can the Orthodox Jewish community learn anything from the Catholic example? Are there things to learn about rapid declines of enclaves? Are there any reasons it wont happen to places like Teaneck? Will the young gen y- millennials share their parents Modern Orthodox provincialism?  What about when they move to new cities, new professions or disdain living with the gen-x’ers? Dont just say we are committed to our religion in a way that Catholics are not.  Catholics were more committed and  had a much longer tradition of day schools.

Let’s turn to day schools. The Catholic system lost most of its attendees in the nineteen sixties. By the end of the decade they were down to 15%.  N ow 40 years later they find themselves as an unsustainable system strapped for cash and may have to close. What can Orthodox Jews learn from it? I am not sure but we should ask ourselves what we can learn.

The quotes below are from a variety of papers. Some are based on a 2007 Notre Dame Study and some from the Bergen county schools. One factor they cite is that without nuns they have to pay real salaries for teachers. Is anyone here old enough to remember when Jewish day school teachers were seriously underpaid? We cannot go back to hiring Holocaust survivors who don’t live in our communities or to being months behind on salary payments.

Also many Jews and Catholics went to parochial school to avoid the public school in immigrant neighborhoods. We don’t live in immigrant neighborhoods anymore and many public schools are of the same class and caste as the parochial schools. The article also points out that we expect more. We are not first generation college bound anymore. There are currently high expectations for a school. When parents were lacking in either general  or Jewish studies they expected less. Now what?

Many parents of children in Catholic schools attended these schools themselves and look back nostalgically at a day when Catholic schools, just a step past “The Bells of St. Mary’s,” were staffed by nuns, brothers and priests. Today, however, they account for a mere 4% of the staff, many of them in administration.

The glory days of the U.S. Catholic parochial school are gone, according to a new University of Notre Dame report, and the church must rethink its mission in order to recapture the school system’s lost luster.
The nuns and priests who educated generations of American Catholics are almost gone, retired or deceased.. Faculty salaries are too low while tuitions and costs are rising, the report says.

Catholic schools are in steep decline, their enrollment having “steadily dropped by more than half from its peak of five million 40 years ago.”Among the better-known reasons: 1) nuns and priests who once staffed teaching positions have retired and their ranks have not been renewed in the near-total absence of new American “vocations”; 2) as urban Catholics suburbanized over the past two generations, Church officials for various reasons did not choose to follow them out by establishing suburban schools in large numbers; 3) having fully entered the mainstream of American life, Catholics are less drawn than previously to separate institutions.

There was a time when parochial schools seemed almost omnipresent, when the daily migration of kids in plaid clothes seemed to fill every street. However, with enrollments plummeting and one school after another closing its doors, the torrent of Catholic school kids has become a trickle, and it looks like the days of Catholic education may well be numbered.

When it comes to Catholic education in America, the numbers are downright startling. In 1965, approximately half of all Catholic families sent their kids to parochial schools; today, roughly 15% do so. While there are numerous reasons for this, the big one seems to be that the cost of parochial school has vastly increased. Once upon a time, Catholic classes were largely taught by clerics. Today, however, fewer Catholics are choosing to enter the priesthood or the nunnery; in fact, one statistic states that there are presently more nuns over 90 than under 50 years old.

Another concern has been a reduction in religious definition. For many people, Catholicism has become less of an all-consuming lifestyle and more of a part-time identity. Where Catholic education was once a responsibility for Catholic parents, it is increasingly becoming an expensive luxury.

Furthermore, in areas where public education has improved, parochial education has suffered. For example, in Northern Virginia, where I grew up, Catholic schools once offered the best educational choices. However, as the area’s schools have improved, Catholic education has simply become a more expensive option.

You might have not seen the former paragraphs which were from NYT and other papers. But what about those who live in Bergen county? Did you not see the Bergen record two months ago? Has anyone called any of the Catholic parochial schools to see if anything can be brainstormed together? This article is on the remaining 15% of Catholics still going to parochial school having to leave because of the 2009 recession. They closed 40 out of 137 schools in the last few years. In addition, the local public schools which uses licensed teachers are currently seen as offering a superior education.

Bergen Record – Catholic schools enrollment drop blamed on economy
Friday, November 13, 2009 BY TONY GICAS

CLIFTON — The economic downturn has created frightening unemployment rates, forced many Americans to foreclose on their homes, brought sticker shock into the nation’s grocery stores and has even changed the way people plan their children’s education.

More specifically, many New Jerseyans have either decided to take their children out of parochial schools or send them to public schools because of the financial commitment required at most Catholic schools.

According to Brian Gray, a spokesman for the National Catholic Education Association, enrollment at America’s Catholic schools reached its peak in the 1960s with about 5.2 million students. By 1980 that number had dropped to approximately 3.1 million and last year the nationwide enrollment hit 2.19 million.

In September 2000, the Newark Archdiocese had 137 grade schools in Union, Essex, Hudson and Bergen counties. Now, it has just 97. The school population in neighboring Paterson jumped by 1,000 students this year, a 3.5 percent increase in the district that has about 28,000 students, the district reported.

“I think down the line if the economy continues this way the tuition at parochial schools will remain unaffordable to many and the numbers will continue to decline,” Tardalo said.

“Therefore they may desire a private education for their children, but if they have to they’ll opt to send their children to a public school.”

He said parochial schools offered “an equivalent educational experience” during his time as a Catholic school principal, however he did stipulate their teachers do not face the same licensing requirements as public school teachers.

I exclude from my discussion the wealthy Jewish prep schools like Ramaz becuase they are based on having a financial endowment  and have a different constituency. The question remains- Will the average Jewish days schools decline the way the Catholic schools did? Why not? Why do we think we have a more sustainable system than the Catholic schools? Even if everyone struggles to keep their kids in their current day school, will those 10  years younger than you want to enter this rat race? Will your kids want to continue this struggle? Anyone have good data about those moving to the new Sun Belt suburbs? I have no solutions, only historical questions.

This post came from running into a neighbor HF in the grocery for whom this is a major concern. It is a write-up of a discussion that occurred by meat aisle. I do want to write this up as an op-ed at some point.

Copyright © 2010 Alan Brill · All Rights Reserved

Authorship and the Individual

Interesting book review on questions of authorship as applied to Dante. The critical theorists have already shown that medievals treated Aristotelian philosophy the way we treat the rules of physics, not something that needs an author. And they showed how some medieval texts were written with the reader in mind- either as images on the side of the page or only giving allusions and letting the reader apply them on his own. Medievals also wrote as a form of revelation, and treated cosmologies as revelatory and they considered the bearers of the scholarly tradition as possessing an immanent truth. Not everyone who wrote was considered an auctores.

This opens up the question of what rabbinic Jewish author were doing? The Geonim and Nahmanides were writing with the a Divine spirit, or at least legal decisions were guided by the Divine. Some Kabbalistic works are seen as transmitting ancient knowledge or ascribed to older figures. And the Guide for the Perplexed is just that, a guide for the reader. But what were the “authors” of Pirkei deRebbe Eliezer thinking?

To consider the modern issues: Judaism never bought into the idea of the individual author and still has trouble with intellectual property of an author. In many texts, Torah is seen as possessed by the collective or as eternally given. So when a posek writes a teshuvah: Is it his own authorship? Does he write as bearer of a mesorah, like a medieval kabbalist? Is there a revelation granted to the community? We tend to frame these questions using the anachronistic modern contrast of autonomy and authority. We need to ask: what is involved in an act of religious writing? Does one write ex cathedra, with immanent truth, with revelation, or for the reader?

But then it becomes more difficult- what happens when the written opinions of a rabbi are involved in petty squabbles or personal interests or manipulated by politics? Ascoli’s book on Dante asks that question directly – If Dante claimed to write with revelation then how can he till be involved in his petty squabbles? What happens when someone writes with immanent divine truth and also acts as an independent agent?

Albert Russell Ascoli. Dante and the Making of a Modern Author. Cambridge Cambridge University Press, 2008. Reviewed by Jan G. Soffner (Zentrum Cr Literatur- und Kulturforschung) Published on H-Italy (December, 2009)

By Which Authority Did Dante Write?

If one happens to talk by chance about Dante’s fourteenth-century masterpiece _Divine Comedy_, one can observe a strange phenomenon.

Dante seems to misuse God for his political opinions, by letting the divine justice condemn his enemies, and for his personal
pride or arrogance, by having all the best dead poets honor him (see, for instance, Inferno IV, 100-102). Moreover, isn’t it already quite
presumptuous to “know” the divine verdict about everybody who has ever died? All this seems to be even stranger, since this work is
evidently a literary text, not an inspired prophecy like the Revelation. So how could Dante attribute this authority to himself?
And did he attribute this authority to himself after all, or did he “just” write fiction?

This suspicion arose as soon as the _poema sacro–_the “holy poem,” as Dante himself calls it (Paradiso XXV, 1)–was written. Nearly
seven hundred years of “Dantology” (to use Robert Harrison’s brilliantly provocative term)[1] have not convincingly resolved this
doubt. In the fourteenth century cosmological representations in the _Cosmographia_ of BernardusSilvestris (ca. 1084-1178), the _Anticlaudianus_ of Alanus ab Insulis (1120-1202) and the _Tesoretto_ of Brunetto Latini (ca. 1220-94). They read the text either as a spiritual revelation and a dream, despite its literary construction and despite the claim to report a physical journey, or they interpreted it in a “modern” way, that is, as a fictional construction, despite the explicit claims of the _Commedia_to be a revelatory work.

Ascoli also has an excellent knowledge notonly of the works of modern theoretical thinkers such as Hannah
Arendt, Roland Barthes, Michel Foucault, and Mary Carruthers about literary authorship and authority, but also of the discursive
figurations of _auctores_ available at Dante’s time. Ascoli starts with an extensive analysis of contemporary concepts of
authorship, and of the manner in which Dante seems to be relating to them as a whole. Ascoli argues that the image of an author stemmed
from the trustworthy _auctoritates_ of the ancient and/or philosophical and theological tradition granting for an immanent
truth to biblical scribes and the true author, who is God. These traditional concepts refer to _auctoritas_ as both an individual and
impersonal power and knowledge. The _auctor_ thereby was not so much a creative agent, but rather a mediating power of knowledge. He was
one worthy of faith and obedience.

Hence Dante, modeled as an individual traveler in the _Divine Comedy_, “comes, paradoxically, to embody the canons of
impersonal authority” (p. 20). On the one hand Dante is thereby traditionalist and conservative, on the other, he is also provided
with the “transgressive desire to appropriate that attribute for himself, for the vernacular, and for ‘modernity'” (p. 20f).

How can a fictional work gain a revelatory truth? Ascoli shows convincingly how Dante assumes the traditional role of an
authoritative author without thereby relating to the pre-existing models of knowledge implied by these kinds of authorship.
The unease of us moderns when confronted with Dante cannot just be about the relation to an ineffable divine Being. Representationalist
modern authors work with a more or less Aristotelian concept of fiction, that is, with a concept of a poetic truth relying on
modeling possibilities and an emotionality that can be addressed playfully and without consequences. However, Dante tells us a
different story

Here is a sample of chapter one of Albert Russell Ascoli. Dante and the Making of a Modern Author.
Can we move beyond the dichotomies of authority/autonomy or submission/freedom and explain the act of religious writing or studying Torah or acting as a rabbi in terms of how they define authorship or role of the self in the process?

Copyright © 2010 · All Rights Reserved

Foodie Judaism, Solar Powered

I have a neighbor who is a physician who switched twenty five years ago from his Conservative upbringing to Orthodoxy because the latter offered a Yuppie lifestyle (bye bye Maneschewitz and chopped liver, hello Cheers Italian restaurant) and rational medical ethics (bye bye appeals to tradition).
So, what now?
Food has changed for many Americans, as Anthony Bourdain wrote in the NYT last week “Foodie Nation” (December 27, 2009)

Something important happened to my former profession in 2007. I’m still unsure what, exactly — but there was a shift, the world of food tilting on its axis. Dining rooms were busy with ever more food-obsessed, better-informed customers…Chefs were now trusted enough to persuade customers to try what they themselves loved to eat. Hence the hooves and snouts and oily little fishes that increasingly popped up on menus

Or Wikipedia states:

. . . foodies are amateurs who simply love food for consumption, study, preparation, and news . . . foodies want to learn everything about food, both the best and the ordinary, and about the science, industry, and personalities surrounding food.

So my question is: How will this play itself out in religious groupings? Not everything is theology or law, people like to live their lives with those of similar lifestyles. How will those who go to Fairway to prepare for Shabbat only when they cannot get to a farmers market play itself out? How will those who prefer cerviche to gefilte fish create demarcations? or artisan bread in place of sugary egg challah? (once upon a time – the move from Orthodoxy to Conservative included a switch from herring to lox.)
From the other direction- will those who crave the heimish cholent or the frat house buffalo wings create community distinctions? Parts of Orthodoxy have actually been going with this trend as the restaurant Solo has hired 2 of the Top Chefs as consultants and there will be a molecular gastronomy restaurant similar to the non-kosher WD-50 opening in Jerusalem.
These shifts are never single cause and involve broader lifestyle changes. If the person that I mentioned at the start found doctors becoming Orthodox (there was still unwritten quotas and restricted positions for Jews entering medicine before). Yesterday’s NYT said that some of the in new fields will be narrative medicine, high tech security, and sustainable energy-solar energy. Whichever group gets there first with the “torah of the imperative of solar energy” or “halakhot of security” wins them as congregants. This is not so far off since on linkedin – among the friends of my Israeli friends- the largest number work for NICE systems- which develops high tech security. Have you heard any shiur geared to that industry lately?
So which rabbi or community will the solar energy engineer who feels there is a vital need to make our homes and synagogues energy efficient and reduce our global footprint pick? What if the engineer is also a foodie?
Copyright © 2010 · All Rights Reserved

Rick Warren’s new agenda:what we can learn from it?

Someone in the comments mentioned that my post was similar to a NYT op-ed and said it must be a meme going around. It is not a meme but that we all subscribe to the same list serves of religion information such as the Pew foundation that study and conduct surveys of religion in America. Orthodoxy, except for the truly sectarian, follows these trends as much as any other group does. So if you want to know the range of positions available at a given time they provide the guidelines. Orthodoxy will follow other similar conservative groups. Chief Rabbi Sacks is closer to Pope Benedict. NY Centrist Orthodoxy is closer to certain aspect of the Evangelicals and the Kiruv organizations are closest to other aspects of the Evangelicals.
At the end of last month, Pew held an interview with Rick Warren to let journalists know where things are going. Rick’s book, The Purpose Driven Life, is the best-selling nonfiction book in American history – over 30 million copies. That was the first quarter century of his career and corresponds to the religious turn in America. He has now turned to broader concerns. These are some of the directions and causes people will want from their Orthodoxy. Whoever gets there first will claim them

We do training of what we call the three legs of the stool: business leadership, church leadership and public leadership in government.
We have over 4,500 small groups. They meet in every city in Southern California.
The second signature issue of our church we started in 1993, 10 years later, and it is called Celebrate Recovery. Celebrate Recovery is a Bible-based recovery program. It’s similar to AA but it’s built on the actual words of Jesus.
The third signature issue we began in 2002, and that is our AIDS initiative for people infected and affected with AIDS.
The fourth signature issue we began in 2003. It’s called the P.E.A.C.E. Plan. It’s a global humanitarian effort to take on the five biggest problems on the planet: poverty, disease, illiteracy, corruption and conflict. P.E.A.C.E. stands for Promote reconciliation, Equip ethical leaders, “A” is assist the poor, “C” is care for the sick and “E” is educate the next generation.

Notice his working together with lay leadership and government agencies. He divides his Church into many focus groups “parents with a Downs child” “parents of an ADD child” “parents of twins.”
His work with AA was done in Judaism by Rabbi Abraham Twerski and several elements of the Engaged Yeshivish world, not YU. Centrist Orthodoxy does not relish the thought of working with addictions as part of the rabbinate. Aids treatment is not part of the community at all. Finally, the community does not make as its mission to fight poverty, disease, illiteracy, corruption, and conflict. This last one is where the future of American conservative religion lies.

WARREN: the future of the world is not secularism. The future of the world is religious pluralism, and we must learn to get along. It is not secularism. There was the myth in the 20th century that if we just educate people they won’t need God anymore.
I was the keynote speaker for ISNA, the Islamic Society of North America, which is the largest convention of Muslims. It was here in D.C. on the Fourth of July. There were 25,000 Muslims here in town, and they invited a non-Muslim to be the keynote speaker.

This affirmation of religious pluralism from an exclusivist Evangelical Christian is where things are going. And unlike the 1980’s and 1990’s where Evangelicals said “woe is me- the secularists are after us;” Rick Warren is now boldly going out into the world and trying to put relgion in the public sphere (Don’t confuse his position with that of First Things and David Novak.) Many college students participate in interfaith events as part of the post 9//11 world, even Orthodox. We have had orthodox Jews and Muslims discussing difficulties in dietary laws and hair covering, Catholics and Orthodox Jews holding joint Friday night dinners, and groups of several faiths meeting to each talk about their experiences- not theology or doctrine but personal narratives.

I have many, many who are gay leaders across the nation who have worked with me on AIDS. Kay and I have personally given millions of dollars – millions of dollars personally – to help people with HIV and AIDS. We’ve worked with all kinds of gay groups on these issues. I wrote those guys apologies and said, you guys know I didn’t mean this. Oh, we knew. We knew it, Rick.
But all of the criticism came from people who didn’t know me – 100 percent. Not a single gay leader who knew me personally criticized me. Not one. All of it came from people who didn’t know me personally because I didn’t have the relationship. That goes back to this thing about if you don’t have the relationship, where do you know where that guy’s head is anyway? He said that. He didn’t correct it. Well, that’s not their fault; that’s my fault.

My message is to the individual, and that is, every individual matters. I don’t care who you are or what you’ve done, what you claim to be or – you matter to God and you are loved unconditionally. You can’t make God stop loving you. Here’s my philosophy of life: If God gives me a choice to reject him or love him – because it’s not love if I’m forced to love him – if God gives me a choice to reject him or love him, then I’ve got to give everybody else that choice too. And that’s why I believe in America. I’ve got to give everybody the choice.

This is his philosophy on GLBT issues as an evangelical. He does not support Gay marriage but would not support the anti-legislation either. The press and the blogs love to tear him apart from both sides. The web is filled with statements hinging on his every word to see what he accepts or rejects. In contrast, Rev. Richard Cizik who was Vice President for the National Association of Evangelicals and was leading evangelicals toward ecology and global stewardship (another role model for orthodoxy) expressed his support for same sex unions and that he was closer to supporting same sex marriage and was forced to resign from his leadership position.

Melinda Gates, who was a friend of mine said, Rick, I get it. The church could be the distribution center for health care. I said, not only health care, for everything else. You can use it for education, you can use it – all five things that we’re talking about in the P.E.A.C.E. program. I said, let me give you an example.Then we started teaching them more things like how to dress a wound, all the way up to how to administer ARVs. Today, right now, I have 1,400 trained community health care workers – it will be over 1,500 by the end of December – in an area that had one doctor a year-and-a-half ago.

Notice he is friends with confirmed agnostic Melinda and Bill Gates. And when he asks for money it is not to build churches or parochial institutions but to offer health care in Africa. Young Jews like AJWS and Hazon.

Third is I added up all that the church had paid me in 25 years and I gave it all back. I knew I was being put under the spotlight, and I never wanted anybody to think that I do what I do for money. I don’t. I do it because I love Jesus Christ. And I love people.
We’re not going to change our lifestyle one bit. I still live in the same house I’ve lived in for 17 years. I drive a 10-year-old Ford truck. I bought my watch at Wal-Mart. I don’t own a boat, I don’t own a plane, I don’t own a vacation home. I didn’t want to be a televangelist. The second thing is seven years ago I stopped taking a salary from Saddleback Church, so I effectively retired.

See any Orthodox leaders going this route?

We lowered the age of the leadership body in our church by 16 years in one week. We had a group of pastors who have been with me pretty much since the start that we call our elders. Most of us are in our 50s, mid-50s, and we have led the church all these years. All along we’ve been mentoring the next generation, which is what I’m doing. I’m spending the rest of my life mentoring the next generation. We had a group of young guys who were in their 30s and a couple reaching 40, and in one week we turned over the leadership.

This is important for the change in leadership style– see this quiz that I posted a while ago.Take the Quiz

Jewish Sufis in Iran

Siman Tov Melammed: (before 1793- 1823 or 1828, nom de plume Tuvyah)  was an Iranian Jewish rabbi, poet and polemicist. He was the hakham, the spiritual leader of the community of Mashad and had to deal with a variety of religious tension of the era including forced disputations with Shii Imams. In 1839, the entire community was forced to convert to Islam. They lived as relatively secret Jews until the 20th century. Raphael Patai wrote a book on them Jadid al-Islam.

We usually associate Jewish-Sufism with Bahye ibn Pakuda, Avraham ben haRambam, and other Egyptian descendents of Maimonides such as David Maimuni or Joshua Maimuni. (These have been published by Paul Fenton with French translation and have not attained a wide readership.) Melammed’s writings are the tip of a much larger world of Jewish Sufi thought in Persia and Central Asia. Melammed wrote, in Persian, a philosophic and mystical poetic commentary on Maimonides thirteen principles called Hayat al Ruh; a sufi commentary on the Guide for the Perplexed. Within the large treatise, he wrote a poem in praise of Sufis.  Vera Moreen translated selections in 2000, (Queen Esther’s Garden, Yale UP , 2000) Below are 6 stanzas out of 30 (not to run a foul of fair usage laws.).

Melammed praises the Sufis for transcending their physical bodies and the habits of ordinary life to become servants of God. They are radiant and contented from their devotion to God and they lead other back through a straight path to God.

Description of the Pious Sufis Roused from the Sleep of Neglect

Godly and radiant like roses

The Sufis are, the Sufis,

Whose carnal soul is dead,

Doused their desires, the Sufis.

Firmly they grasp the straight path,

Leaders benevolent, guides

Of those who strayed are the Sufis.

Drunk with the cup and soul’s sweets,

With love of seeing the Unseen;

Without reins in both hands are the Sufis.

Dead to the world of the moment,

Alive to the hear after;

Full of merit and kindness are the Sufis.

God’s love is their beloved,

God’s affection their decoration,

And that which veils Him from the Sufis.

The most contented of beggars,

Avoiding rancor and dispute;

Freed from the Day of Punishment are the Sufis.

The issue must have been seriously debated because there is also a poem by an unknown Jacob against Jews becoming Sufis. The poem says to follow Moses, and his father Imran and to avoid the path of the famous Sufi Majnun. One should not relinquish one’s status as the chosen people for a universal faith.

Jacob: Against Sufis

O people of “Imran’s son”

Let not Satan deceive you,

Lest you forfeit religion and faiths;

My life for Moses’ life;

Whoever abandons his faith

Becomes a sage like Majnun,

Roaming about, confused;

My life for Moses’ life.

Bravely he is called a friend.”

But he turns common instead of chosen,

[Now] what religion can he call his own?

My life for Moses’ life.

Three Catholic Queries for a Jewish Audience

Busted Halo is a website for outreach to the younger generation, kinda wide mix. They have been running a lot of Jewish material like this. and here. The former Jewish article is a sweet one. There are three questions that struck my eye. The first is that whenever I am overseas in religious areas, I can buy Catholic head coverings as gifts like mantillas. What happened to head covering for Catholics in America? My wife actually wanted to know. If I was more of an entrepreneur, I would be importing hats from Italy and Spain. (I see the potential mark-up from the pottery cost there and the mark up in the NYC store Sur Le Table) Basically they just let the requirement for women to cover their hair fall into disuse but it may still be technically required. The second one is how do they explain do not make a graven image.Answer- Roman custom. The final question is on the source of Christmas. Jews have always wondered about its relation to Saturnalia. Well, here is the Catholic take on it. Yes, the date is arbitrary and connected to Springtime, Mitra, and Saturnalia.

Why do women no longer have to have their head covered while at mass? And why do some still do it?

There has long been a practice of women covering their heads in public, and especially in holy places, across religious traditions.  Paul makes note of it in 1 Cor 11:4-16.  Drawing upon this, as well as tradition and local custom, as in the Middle East, the 1917 Code of Canon Law originally required women to cover their heads in church (#1262).

Especially after Vatican II, the practice of wearing veils has largely faded away among Catholics in the West; non-Western Catholics and those who prefer a traditionalist or Tridentine observance of the faith here may still wear them more regularly.  Some say this veil was a casualty of feminist resistance as well as the decline of hats as part of fashion and social custom more generally.  But the 1983 Code of Canon Law omitted any ruling on veiling, perhaps as an accommodation to Vatican II’s attempts to modernize the Church. There is some dispute on whether this omission cancels out the 1917 canon on this matter.

Second Question

Christianity emerged from Judaism, which itself rejected figurative religious art as being too much like idol worship (see Ex 20:3).  But once Christianity became the official religion of the Roman Empire under Constantine in the 4th century CE, it was not long before Roman practices of portraying and honoring the divine (their gods and emperors) would make their way into Christian practices as well.

Although the saints are portrayed in statues, icons, paintings, and other media, they are not worshipped as God is.  Rather, we venerate the saints, meaning that we honor them, give them respect, and show them devotion for what they have accomplished in their lives of faith.  John Coleman, SJ sees saints as generally having five characteristics:
exemplary model
extraordinary teacher
worker of wonders or source of benevolent power
intercessor
possessor of a special, revelatory relation to the holy.
In short, they invite to see and relate to God anew. Asking saints to intercede for us is not idol worship because they themselves are not the object of worship.  We are asking for their help to make our case before God, just as you might have a friend advocate for you.

Third Question

How did December 25th get to be Christmas Day?

An exact date was attempted to be calculated for the Nativity of the Lord but it was deemed impossible (there was/is not enough information available to determine this).  So originally, March 25th the first day of spring was discussed as an appropriate day to celebrate the birth of Christ to coincide with the re-birth of the spring!   However, other scholars noted that this would be a better day to place Jesus’ conception, as we believe that God becomes incarnate at the moment he is in Mary’s womb.

Therefore, if we add 9 months to that date we get…December 25th!

Secondarily, many Romans were sun worshipers.   Many celebrated a kind of sun feast day on Dec. 25, while others note a virility god named Mithra with the same birthday.

Lastly, the Romans observed a debaucherous time of year called Saturnalia Dec. 17-23. Thus, Dec. 25 offered a date with a good theological basis that also would counter several pagan holidays.In 336, the Emperor Constantine officially named the “birth day of Christ” Dec. 25.

Moshe Halbertal on Amartya Sen

Moshe Halbertal has a review in TNR of  The Idea of Justice By Amartya Sen (Harvard University Press) He summarizes Sen as claiming that there is no one principle of justice and that there is no overarching ethical principle, we deal with the situation at hand. In this, Sen is against Rawl’s grand egalitarian system. Halbertal thinks that if Sen means that no grand theory that we cannot decide between theories then he is incorrect. But if he means that there should be no grand overall theory then he has a point. Halbertal thinks Sen shows too much sympathy for the libertarian position. Halbertal showing his own sympathies frames Sen as a pluralist.

Once upon a time, not that long ago a book like this would have received book reviews from Rabbis like Walter Wurzburger. They would discuss where the ideas in the book fit into various halakhic thinkers and how to formulate a Jewish version. Now we have a orthodox halakhic libertarianism facing a liberal non-philosophic egalitarianism. People use the term “values” as a way of moving beyond halakhic formalism, but there needs to be the prior discussion consisting of: which ethics?

As I said before, we lost out by not producing in the 1990’s a Jewish reading of Rawls, Nozick, Sandel, and Waltzer.  I believe at this point, it would still be well received. In addition, it is a shame that after the culture wars, Halbertal has to defend academic discourse on ethics from the charge of relativism. Not long ago, the introductory course in ethics taught Kantian deontology, utilitarianism, intuitionism, and prudence in equal measure and instructed the students that you need to know all of them for reasoned discourse.

In his introduction to The Idea of Justice, Amartya Sen asks the reader to imagine a scenario that will figure prominently throughout the book. Three children are arguing among themselves about which one of them should have a flute. The first child, Anne, is a trained musician who can make the best use of the flute. The second child, Bob, is the poorest of the three and owns no other toys or instruments. Clara, the third contender, happens to be the one who, with hard sustained labor, made the flute. Since philosophers try to reason about such distributive problems, each of the children can enlist support from a grand theory of justice that originated in what seems to be an impartial position in moral philosophy.

Utilitarians will opt for giving the flute to Anne, since their criteria for distribution is to give preference to the scheme that will maximize overall utility, thus granting the instrument to the individual who can derive the most pleasure out of it. Bob, the poorest child among the three, will be chosen by egalitarians, since the main concern of their distributive approach is to narrow social and economic gaps as much as possible. And libertarians, who emphasize rights-based ownership entitlements, will claim that Clara deserves the flute as the producer of the object, and that no other distributive concerns–egalitarian or utilitarian–can supersede her entitlement to what she naturally owns.

.Rawls himself defended an egalitarian position. According to Rawls, perfect equality should have been the rule, but rewarding capable people with differential income will create an incentive for them to raise the production of the sum total of goods, which in a system of fair distribution might end up benefiting the people who are at the bottom of the economic ladder.The ultimate merit of Rawls’s work did not lie only in his own theory, but in the extraordinarily broad discussion that it generated

G.A. Cohen’s in Rescuing Justice and Equality, which challenged Rawls from the left and advocated a stricter egalitarianism; and Robert Nozick’s sophisticated libertarian response in Anarchy, State, and Utopia; and Michael Walzer’s development, in Spheres of Justice, of a communitarian approach to the problem.

Sen rejects, as a matter of principle, the nature of Rawls’s project…According to Sen, a sustained and reasoned argument about justice should focus on a result-oriented comparative approach among different conditions, rather than on an attempt to formulate the philosophical conditions of a perfectly just society…. Injustices are altogether easier to identify than the conditions of perfect justice. And injustices can be identified on the basis of various and competing grand theories, which may overlap in such actual comparative judgments.

Grand theories become perverse when they postulate themselves as exclusive, when they wish to solve all the complex issues with one decisive and final principle.

The best way of making comparative judgments is by considering multiple points of view as they are refined by different theories, and weighing the diverse claims that they make.. Only when philosophy is deployed in this patient and pluralistic way can we apply it usefully to real people and real conditions….It is important to note also that Sen’s acceptance of the limited and relative force of each grand theory does not deteriorate into any kind of moral relativism. Pluralism is not relativism. Choosing between different approaches and policies is not an expression of taste or prejudice, a purely subjective effusion of passion.

Disappointed Belief – more to ponder on post-evangelical and its Jewish parallels.

To help clarify those who thought that the prior post on post-evangelical-here had something to do with post-modern, or Post- Toasties. Let us recap,  the last 30 years witnessed a major upturn in conservative religion, many of the children are moving on to new positions. But they do so as ex-Evangelicals who are no longer believers or observant, they do not become liberals or mainline.

Here we have a recent panel on the topic. Some of the interesting points: They did not portray their religious years as dark or anti-intellectual, but they found that the plausibility structure had broken. I wish the interviewer had spent more time asking specifics on what was no longer tenable. From the full article, one gets a sense that liberal political views rendered one outside the community, as does commitment to being an intellectual and not just educated.

I find it fascinating that their own narratives start with why their parents became Evangelical in the first place. Also that they are left with a moral sense for literature and ideas.  And as the article itself points out they are left disappointed. What will fill that disappointment for them? Their families? SO how does this play out for Judaism?

New York Literati on Growing Up Evangelical by Kiera Feldman

Malcolm Gladwell and James Wood of The New Yorker and Christine Smallwood of The Nation…discussed how their intellectual lives were shaped by their religious backgrounds. Notably, evangelicalism was not portrayed as something one must inevitably cast-off to live a life of the mind; there were no narratives of recovery, of journeys from the darkness of ignorant faith to the light of reason. To varying degrees, all three panelists traced their thinking to their evangelical upbringings—yet not a one of them today is among the believers.
Gladwell described his upbringing in Canada as liberal evangelical (though his parents, brother, and sister-in-law have since become Mennonites). He seemed to understand his religious self in patrilineal terms, focusing on the story of his father’s faith in lieu of his own. We learned that his father, has spent a lifetime trying to reconcile faith and reason. Ultimately, Gladwell didn’t find these efforts “convincing.” Yet he inherited his father’s project. I have remained within the evangelical tradition,”
Wood called for a “disappointed belief,” but stopped short of explaining what, exactly, that might entail.
All three cited its influence on their modes of reading today. Wood described himself as “marked” by the idea of “high stakes” in literature.
What to put in the hole left by the loss of belief? Alas, nothing, said Gladwell. “My life is less full and real as a result,” he said.

Off to Tres Cultures in Sevilla

I will update this when I have something in English. Human Dignity is a cross cultural way, somewhat euphemistic way , of bringing up religious liberty, religious freedom,  minority rights, and respect for other faiths. I do not have to speak at this one, so I have it easier. I do not know why the website does not even have anything for Tuesday, Dec 8th.

La Fundación Tres Culturas acogerá durante los días 9 y 10 de diciembre este encuentro, en el que importantes líderes de las tres religiones monoteístas se reunirán por primera vez.

De este modo, está confirmada la intervención de los cardenales Kasper y Tauran,  y el metropolitano Emmanuel Adamakis, entro otros. Así pues, dada la relevancia de los asistentes como su alta participación (se congregarán alrededor de 25 líderes religiosos), podemos entender este encuentro como una oportunidad única para desarrollar un trabajo sustancial en una atmósfera de confianza mutua.

Estas jornadas se centrarán, como asunto general, en las implicaciones de la dignidad humana para las tres tradiciones monoteístas. A partir de esta cuestión troncal, se desarrollarán tres subtemas: La santidad de la vida; ¿absoluta o limitada?; Reconciliando la responsabilidad individual o comuna; y Derechos Humanos y libertad de religión.

Las sesiones tendrán lugar a puerta cerrada, a fin de propiciar el clima de diálogo entre los diferentes ponentes.

Wednesday, December 9
10:00 – 11:30 h. Opening Session
12:00 – 13:15 h. Presentation of a Jewish, Christian and Muslim speaker
about the human dignity
17:30 h. Plenary Session for organizing the three workshops
17:45 – 18:00 h. Three workshops according to the sub-themes:
1. Sanctity of Life: Absolute or Qualifieded?
2. Reconciling Individual and Communal Responsibility?
3. Human Rights and the Freedom of Religion

Most important Post-WWII thought and Judaism

As you read the list, which ones influenced Judiasm and which did not? Kuhn has not been used to discuss change, we usually still find the 19th century views of Hegel or von Savigny. From the comments here and elsewhere, we desperately needed a Jewish follower of Rawls in 1990. Most people did not need Post-modernism or literary criticism, but they did need an updated, beyond Dewey, rational approach which Rawls would have provided. Dworkin is used by Halbertal- people here are still jumping to Robert Cover for the role of ethics in halakhah, when what they really need is Dworkin. Wittgenstein is part of the Orthodox intellectual’s toolkit but no substantive engagement. MacIntyre is converted into virtue drush. There is still time for Searle’s Speech Acts or Taylor’s ever-changing self to find a Jewish voice. Feyerabend is too much to hope for. Nevertheless, I am forever amazed when rabbis who pride themselves that they are contemporary philosophers who quote Dewey or James as their last significant thinker.

The Most Cited Books in Post-WWII Anglophone Philosophy According to Google Scholar (in parentheses:  total number of on-line articles and books citing the book in question):

1.  Thomas Kuhn, The Structure of Scientific Revolutions (37,197)

2.  John Rawls, A Theory of Justice (26,768)

3.  Ronald Dworkin, Taking Rights Seriously (7,892)

4.  Ludwig Wittgenstein, Philosophical Investigations (7,169)

5.  Alasdair MacIntyre, After Virtue (6,579)

6.  Gilbert Ryle, The Concept of Mind (6,356)

6.  John Rawls, Political Liberalism (6,352)

8.  Robert Nozick, Anarchy, State, and Utopia (6,246)

8.  H.L.A. Hart, The Concept of Law (6,212)

10.  Richard Rorty, Philosophy and the Mirror of Nature (5,616)

11.  John Searle, Speech Acts (5,387)

12. Jerry Fodor, Modularity of Mind (5,050)

13.  Daniel Dennett, Consciousness Explained (4,810)

14. Saul Kripke, Naming and Necessity (4,535)

14. W.V.O. Quine, Word and Object (4,565)

Runners-up:   Paul Feyerabend, Against Method (4,420); Richard Rorty, Contingency, Irony and Solidarity (4,011); Charles Taylor, Sources of the Self (3,233); Jerry Fodor, The Language of Thought (3,292); Carl Hempel, Aspects of Scientific Explanation (3,137); David Chalmers, The Conscious Mind (3,065), Daniel Dennett, The Intentional Stance (2,985); Derek Parfit, Reasons and Persons (2,972).

Will be Away

I will be away for a few days for long weekend.

A few notes:

Many people, more than I expected, have shown up to download  the Thanksgiving Service. Nobody, not one person, has shown up to read the Zohar post after it was no longer the lede post.

More people have shown up to read the Post-Orthodoxy post than any other post in the last 2 weeks,- people keep returning to re-read it. but it has not generated a single comment. I wonder why?

Several people have just discovered the blog and it is interesting to watch them on the stats page, slowly, in a consecutive manner, open each link of the past 2 months.

I am still looking to rename the blog that does not involve my name or the word kavvanah.

Is there a Post-Orthodox Judaism that Corresponds to Post Evangelical?

Many of those who were raised as Evangelical in the recent Great Awakening of Religion are not returning to the Evangelical Faith of their parents. Statistics vary from 25%-80%. The Great return to religion is winding down.  Those raised with an intense Evangelical faith don’t naturally blend back into  mainline liberal Churches. They are specifically ex-evangelicals who have adapted liberal position.

So too in American Judaism, despite the triumphalism of orthodoxy Judiasm in the last quarter century and phony online statistics – Orthodoxy is witnessing similar phenomena.  We also have a large number of people who are ex-Orthodox, not believing in what they were taught, and adopting liberal positions but that does not mean they are comfortable with liberal Judiasm. Read the following and ask yourself: how many of them also apply to someone distancing him/herself from his/her Orthodox upbringing? How many are being argued on the Jewish blogs?

Post-evangelicalism is a term used to describe former adherents of Evangelicalism. includes a variety of people who have distanced themselves from mainstream evangelical Christianity for theological, political, or cultural reasons. Most who describe themselves as post-evangelical are still adherents of the Christian faith in some form.

Post-evangelical critiques of the evangelical church concern include but are not limited to:

  • Individualism and lack of theological depth
  • Anti-intellectualism
  • Narrow or excessively partisan political views
  • Lack of engagement in art, media, and society
  • Materialism and consumerism
  • Insensitivity toward homosexuals

Christianity Today explains that post-evangelicals have become willingly disassociated with the mainstream evangelical belief system over difficulties with any combination of at least the following issues:

1. Questions over Biblical innerrancy. Questions may relate to the Biblical record of history, contradictions between scientific and scriptural explanations of the nature of the Universe and humanity (e.g., the origin of the Universe, homosexuality) or the discrepancies in descriptions of the personality of God in the different books of the Bible. Shrouding these issues, are are how the cultural understandings and lingustical limitations of the written word have influenced the way Scripture has been recorded and handed down throughout the ages.

2 The moral failure of prominent evangelical leaders. Such failure has cast doubt over the entire evangelical movement.

3  Many post-evangelicals have come of age during times of increasing multi-cultural awareness in Western society. They are presented with the educational lessons of the validity of all cultures and necessity for a pluralistic world-view.

Publications identifying as post-evangelical include the blog Internet Monk

Now that was fun. How many sounded familiar? Any to add in the Jewish case? Do you think they have played themselves out in the same way in the Jewish community?

h/t –Here  is a recent blog post from the blog InternetMonk on the topic.

Update- please see this blog’s continued discussion on post-evangelical here. This one is important for the discussion of post-orthodox, and further discussion here on post-Orthodox, <a
And on the idea of labels and  “post” see here
And here on some of the changes within the evangelicals that may play itself out among Jews.

Update Dec 2012- After three years, the concept of a post-Orthodox moment still seems valid. Here are some later posts on the same topic.
A continuation of this post defining post-Orthodox- here,
A 2011 update on erosion- here,
the history of the term- here.

Copyright © 2009 · All Rights Reserved

Update on Trude Weiss- Rosmarin and the Jewish-Muslim Dialogue

My post on Trude Weiss Rosmarin and the Jewish-Muslim Dialogue has taken on a life of its own outside of cyberspace.

Original Post on Trude Weiss-Rosmarin and the Jewish-Muslim Dialogue

So here is the full text of Trude Weiss-Rosmarin – Toward Jewish-Muslim Dialogue from The Jewish Spectator 1967

Avot, Ibn Ezra, and Being a Mentch

This year Haaretz did not translate their 2009 Rosh Hashanah Jewish culture supplement with its book reviews. The Hebrew edition had some interesting articles, including one by Etkes and a funky one by Haviva Pedaya. But this week they did translate their November 2009 literary supplement. There was a certain gentleness to all their choices. Here are three of the reviews.

The first review is on the new edition of Pirkei Avot that has been a runaway bestseller this Fall. It reminds us of the Israeli project of creating a Jewish cultural heritage, when the books by Dvir and Bialek Presses: Sefer HaAgadah, Sefer HaZemanin on the holidays, Mishnat HaZohar Sifrei Dorot, were on every shelf. They let the Jewish reader approach the Jewish classics outside of yeshiva, orthodoxy, and authority, the way we approach penguin paperback classics. So it is nice to know that the Pirkei Avot is a best seller. Dinur, creator of the Israeli educational curriculum, Beit Hatefuzot, and Yad VaShem, created the older edition. The review has a nice sense of the role of Avot and rabbinic literature on our proverbs and wisdom.

The art of succinct statements By Zvia Walden

Pirkei Avot: Perush Yisraeli Hadash , edited and annotated by Avigdor Shinan Yedioth Ahronoth Books and the Avi Chai Foundation,

“A fundamental challenge facing our generation — living in a country that also happens to be our ances­tral homeland — is figuring out the proper ways to preserve the spiritual and moral image of the individual and society in Israel.” Does this not sound very contemporary and disturbingly relevant? Yet these words were written in 1972 by Prof. Ben-Zion Dinur, who served as Israel’s third minister of education (1951-1955 ) and who initiated the draft­ing of the Martyrs’ and Heroes’ Remembrance Law in 1953, which officially established Yad Vashem. That same year, Dinur was also responsible for the law that established public education in Israel, in the wake of which the various ideological streams were united into a single school system.

Dinur made the preceding observation in the introduction to his annotated and explicated edition of Tractate Avot of the Mishna, that is, Pirkei Avot (Sayings of the Fathers ). He noted that he had begun work on the edition back in 1917-18, when he was teaching at the Tarbut teachers training college in Kiev. He continued his efforts when he served as a lecturer at the Hebrew teachers seminar in Jerusalem (today the David Yellin Teachers College). Which is to say that Israel once had a liberal-minded education minis­ter, one who had actually taught (for years ) in teachers training schools. He diligently prepared his commentaries from a his­torical perspective, because he believed that knowledge of their context was crucial for under­standing their content. Imagine if we had cabinet ministers like that today.

Shinan’s new commentary on Pirkei Avot has featured prom­inently on the Israeli bestseller lists for weeks.

How can one explain the suc­cess of a volume such as Shinan’s? Is it due to the ever-growing thirst to “preserve the spiritual and moral image of the individual and society in Israel,” as Dinur had it? Or is it due to the acces­sible writing style of the editor, a professor of Hebrew literature at the Hebrew University? Or, per­haps native Hebrew speakers are attracted to this edition because Shinan chose to devote much at­tention to the Hebrew text and to connecting the tractate to names, places and landscapes in Israel, while sufficing with only a brief survey of Pirkei Avot’s tradi­tional commentators?

Phrases from Pirkei Avot have penetrated deep into modern Hebrew, even if many of those doing the quoting are unaware of where they first appeared.. Many Hebrew speakers in Israel might quote the phrase, “Love work, and hate lordship,” but few know its continuation, “and make not thyself known to the government” (chapter 1:10 )

The late Levi Eshkol be­longed to the generation that was familiar with the phrase, “The ledger is open and the hand is writing,” but many of the Young Turks working at the Finance Ministry today, who may well believe that “the workmen are sluggish,” have no idea that “the master of the house is urgent” (2:18). We are part of a generation that has become cut off from its cultural roots; we must carry out the difficult work to amend the situation.

The second book reviewed is the Yesod Mora, a perennial Jewish classic on the need to have a broad education and the nature of mizvot. The book has fallen out of fashion in our era. Science, linguistics, mathematics, and philosophy were integrated into Torah. Ibn Ezra rejects the number 613 for the mizvot. He also criticizes the various Biblical and Talmudic scholars of his era for a too provincial education and worldview. Hananel Mack offers us the hypothetical of conjuring up the book that Ibn Ezra would write against the scholars of 2009.

Thirteen gates to infinity By Hananel Mack

Yesod Mora Abraham Ibn Ezra, edited by Uriel Simon Bar-Ilan University Press (Hebrew ), 272 pages, NIS 115

One of Ibn Ezra’s late works is “Yesod Mora Vesod Hatorah” (“Foundation of Awe and the Secret of the Torah” ), commonly called by the first two words of its name, a book dedicated to examining the essence of the commandments and their place in religious thought and at the foundation of Jewish belief.

According to the editor, Prof. Uriel Simon, an expert in research of the Bible and its com­mentaries, particularly the works of Ibn Ezra: ” His thinking is disjointed and jumpy, his arguments emotional, argumentative and associative, and his phrasing too abbrevi­ated, tending toward suggestion.”

According to him, a wise per­son’s approach to the holy writings and to religious philosophy requires a broad edu­cation encompassing all the branches of science, and must reject narrow-minded expertise in specific fields at the expense of others. This cosmopolitan position pre­vents those who do not share the breadth of Ibn Ezra’s perspective from properly understanding his writings, particularly those pertaining to philosophy and sci­ence.

According to Simon, “The first chapter is dedicated to a detailed proof of the re­ligious need for multidisciplinary educa­tion.” Toward that end, Ibn Ezra describes four types of “learned men of Israel” who specialize in narrow and defined fields of Torah and wisdom study but are unable to see the whole ensemble, and for whom, for this reason, even their fields of specializa­tion are found wanting.

Most of the remaining chapters deal with the Jewish religious mitzvot and their place in the system of belief and knowledge. Unlike other medieval books on the commandments, such as those of Rabbis Saadia Gaon, Maimonides and Nachmanides, here there is no discussion of halakha — religious law — and its minu­tiae; rather, the discussion is entirely on a theoretical level. Chapter two deals with the numbering of the commandments, wherein the scholar presents and criti­cizes the systems of several earlier “com­mandment-counters.”

Especially interesting is the status of the number 613, the traditional total number of all the commandments. The source of that enumeration is the homi­letical sermon of the Talmudic sage Rabbi Shamlai…Unlike many other homiletical sermons, this one was accepted with great serious­ness, although there were some who saw in Shamlai’s words a tale not to be taken too seriously; Ibn Ezra belonged to the lat­ter.

The afterword added to the new edition deals with the text’s polemical side. Simon draws to­gether the main points of criticism, some of it bitter, leveled by Ibn Ezra against the majority of learned scholars in Israel and Christian Europe, and to a lesser extent also those in Spain, for their tendency to over-specialization and for their lack of systematic education in the sciences.

Contemporary readers are invited to imagine the criticism, tongue-lashing and overt disdain that would have been elicit­ed from Ibn Ezra had he foreseen current trends in the world of Torah and yeshiva study.

Finally, an interview with Michael Wex, author of “Born to Kvetch.” “Just Say Nu,” and this fall “How to Be a Mentsh (and Not a Shmuck ) (Harper, 224 pages, $24 ). Wex discusses how Yiddish culture valued character, being a mentch, and being.ehrliche.  They use to say frumkeit is for the galah, a yid is ehrliche. And a litvish lamdan was called a “tzelemer kop.” Wax points out the role of Pirkei Avot, that the average Jew was not learned and to avoid khnoykishkay.

Questions & Answers: A conversation with Michael Wex

Judaism is all about refinement of character and becoming a better person; if performing ritual or ceremonial com­mandments or studying all day is not mak­ing you a better person, then there’s some­thing wrong with the way you’re doing it. And we’ve got a couple of thousand years of popular ethical manuals, starting with Pirkei Avot, to help show average people the right way to do things.

Post-Holocaust we’ve been given a rosy picture of pre-Hitler life in Europe, in which every Jew was a talmid haham [learned person]. That just wasn’t the case. People stammered out the prayers, but didn’t necessarily know that they meant. Much of the joke with Sholom Aleichem’s Tevye is that he’s always mistranslating biblical verses and rabbinic sayings, and people still argue about whether or not he — Tevye, I mean — was supposed to be doing so on purpose. What you got as a sort of counterbalance to the traditional exaltation of scholarship, was this idea that character is as important as anything else. This is re­ally just an idea that was re-expressed, that regained prominence, in early Hasidism. I talk a little about earlier instances of it, and the way people looked at things. In part it’s the idea about having the basic Jewish common sense to know when something of anything is too much. You look at some­thing like the story in the Talmud about the destruction of Jerusalem, about Kamtso and Bar Kamtso. Ultimately it turned on a piece of khnoykishkayt [hypocritical sanc­timoniousness], about being punctilious about the wrong things at the wrong time.

Finding a Place for the Lonely Man of Faith

I know that many of you who are reading this are introverts trying to cope with the extreme extroversion of Orthodoxy. Its group identity, its endless minor simchas, its lack of interest in contemplation and mussar, and its turning Torah study into a collective group practice rather than an intellectual activity.What happened to the great introverted traditions of Ramhal, Vilna Gaon, the Magid of Mezritch, the Alter of Navarodk, Rav Zadok, Rav Kook and Rav Soloveitchik? They knew how to be introverts. What happened to the ideal of being the Lonely Man of Faith?

To make you feel better, Adam McHugh has written Introverts in the Church: Finding Our Place in an Extroverted Culture.The book is written by an Evangelical having the same problems in his church. The book is more autobiography, self-help, and pop-sociology than a definitive study, but it will allow those who share his concerns to know that others share his concerns

McHugh presents the same dilemma that many of my students have gone through. He describes in his introduction how he realized that he wont become an academic but then he realizes that he is too introverted for a pulpit. He describes his disappointments in dealing with the world of congregations and finding himself to be the odd man out in the extroverted world of seminarians and outreach workers.
In chapter one McHugh deals with three issues: personal relationship with God, Scripture, and active evangelicalism. Introverts in Church don’t  relate to God as part of a collective, they prefer knowledge to be contemplative and creative, and they don’t make good kiruv workers. Introverts are blamed for both keeping the religion too formal and self-defensive, as well as being too disobedient.

Introduction and chapter

From an online review:

For every introvert who has considered a job in the ministry, only to have second thoughts about the grueling expectations of congregations who assume a pastor will be endlessly gregarious, outgoing, available, and always “on”
For every introvert who has longed to share his or her spiritual gifts, but felt that being introverted made the prospect impossible, or at least difficult; or felt that the more extroverted members of the congregation didn’t approve of the quieter, subtler, more behind-the-scenes efforts of introverted members.

From the author’s blog- an outtake from the book

What do introverts reveal about God? Introverts reveal the creativity of God, who designed the world in all its beauty, color, abundance, and fecundity. They demonstrate the subtlety and the gentleness of God, who often speaks in whispers rather than in horn blasts and who is usually more reticent than he is talkative. For those who are attuned to hear God’s voice, he seems to speak in words or brief sentences more than he speaks in paragraphs. Introverts, when they have attained a level of personal and spiritual maturity, reveal the restfulness of God, who rested after his creative work and who dwells in his own Shalom. Introverts, with their multi-layered personalities that are only unraveled over time, reveal the mystery of God.