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Naomi Ragen's first play, which premiered in July 2002 at Habima National Theater in Tel Aviv. It is based on a true story: a Haredi (ultra-Orthodox) woman, wife of a rabbi, mother of 12, leaves her home and stays with a friend. The community's "modesty squad" tries in vain to force her to go back. Her friend is physically attacked, her arm and leg broken. The rabbi's wife is punished: she is cut off from her children, against her will.
"Naomi Ragen's first play premiered in 2002 at Israel's National Theater, Habimah, and had its American premiere at Duke University in North Carolina in 2005. It is based on a true story: a Haredi (ultra-Orthodox) woman, wife of a rabbi, mother of twelve, leaves her family for unspecified reasons. The woman is punished; the community's "modesty squad" prevents her from seeing her children, and the friend she is staying with is physically attacked. Desperate to regain access to her children, she determines that the women of her community must stand in judgement, hoping that once they hear the truth of why she left, they will allow her to be reunited with her children."--BOOK JACKET.
A provocative look at the inner world of Orthodox Jewish men who attend partnership synagogues
Spiritually nourishing approaches to help you become more insightful, inspired parents and raise soulfully engaged children. Kipnes and November share their hard-won parenting techniques and spirit-filled activities, rituals and prayers to help you cultivate strong Jewish values and cherished spiritual memories in your own family.
Why have thousands of young Jews, otherwise unengaged with formal Jewish life, started more than sixty innovative prayer communities across the United States? What crucial insights can these grassroots communities provide for all of us?
Welcome to Otisville, America's only Jewish prison...where a new celebrity inmate is about to shatter the peace 'Erudite, trenchant and touching' - Michael Arditti 'Delectable... glorious... this most cherishably Jewish of books.' - Jewish Chronicle The scene is Otisville Prison, upstate New York. A crew of fraudsters, tax evaders, trigamists and forgers discuss matters of right and wrong in a Talmudic study and prayer group, or 'minyan', led by a rabbi who's a fellow convict. As the only prison in the federal system with a kosher deli, Otisville is the penitentiary of choice for white-collar Jewish offenders, many of whom secretly like the place. They've learned to game the system, so when the regime is toughened to punish a newly arrived celebrity convict who has upset the 45th president, they find devious ways to fight back. Shadowy forces up the ante by trying to 'Epstein' – ie assassinate – the newcomer, and visiting poetry professor Deborah Liston ends up in dire peril when she sees too much. She has helped the minyan look into their souls. Will they now step up to save her? Jonathan Stone brings the sensibility of Saul Bellow and Philip Roth to the post-truth era in a sharply comic novel that is also wise, profound and deeply moral.
The forgotten legacy of religious Jewish anarchism, and the adventures and ideas of its key figures, finally comes to light in this book. Set in the decades surrounding both world wars, No masters but God identifies a loosely connected group of rabbis and traditionalist thinkers who explicitly appealed to anarchist ideas in articulating the meaning of the Torah, traditional practice, Jewish life and the mission of modern Jewry. Full of archival discoveries and first translations from Yiddish and Hebrew, it explores anarcho-Judaism in its variety through the works of Yaakov Meir Zalkind, Yitshak Nahman Steinberg, Yehudah Leyb Don-Yahiya, Avraham Yehudah Heyn, Natan Hofshi, Shmuel Alexandrov, Yehudah Ashlag and Aaron Shmuel Tamaret. With this ground-breaking account, Hayyim Rothman traces a complicated story about the modern entanglement of religion and anarchism, pacifism and Zionism, prophetic anti-authoritarianism and mystical antinomianism.
Womanist Midrash is an in-depth and creative exploration of the well- and lesser-known women of the Hebrew Scriptures. Using her own translations, Gafney offers a midrashic interpretation of the biblical text that is rooted in the African American preaching tradition to tell the stories of a variety of female characters, many of whom are often overlooked and nameless. Gafney employs a solid understanding of womanist and feminist approaches to biblical interpretation and the sociohistorical culture of the ancient Near East. This unique and imaginative work is grounded in serious scholarship and will expand conversations about feminist and womanist biblical interpretation.
Rabbi Moshe Meiselman addresses the attitude of Jewish law to women and how the Jewish tradition views the contemporary challenge of feminism. He discusses in detail such current issues as creative ritual, women in a minyan, aliyot for women, talit and tefillin. The question of agunah is also given lengthy consideration. The author mixes current issues with scholarly ones and gives full treatment to other issues such as learning Torah by women, women position in court both as witnesses and as litigants, the marriage ceremony & marital life. — Amazon.com.
Hasidic Williamsburg recounts the dramatic emergence of this unique community in the face of major crises. It is the story of the loyalty of its members to their rebbes and their teachings and to the milieu they created in an old Jewish neighborhood in Brooklyn, New York. Based on his previous book Williamsburg: A Jewish Community in Transition, which reported the transformation of this moderately Orthodox Jewish community and its rise to prominence after the influx of numbers of refugees from Nazi persecution and the Holocaust, George Kranzler presents the findings of a decade of research into the survival and life-style of Hasidic Williamsburg as a functioning community. Hasidic Williamsburg portrays the desperate struggle and relentless efforts of its leaders, foremost among them the Rebbe of Satmar and other prominent hasidic rebbes, to stem the progressive disintegration of the Jewish neighborhood. It presents their valiant attempts to provide the vital resources for its survival in the face of persistent poverty and other grave problems and to develop programs that would secure the future of this unique hasidic community. Kranzler concludes with the assertion that at the beginning of the '90s its inhabitants are hopeful of being able to weather the present crisis and to continue to function as one of pluralist America's viable religious communities.