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Times of Israel, 2014
Yair Lapid advocates passionately for equal rights for all Jewish denominations. He says there is no freedom of religion in Israel. In my view, he is not historic and his views are utterly indefensible. Issues of personal status, particularly of marriage and divorce, relate directly to the existential questions relating to maintaining Israel’s character as a Jewish state, about which there is appropriate debate and no unanimity. Changes are not to be made hastily, and have profound implications. Lapid’s proposal – to lead a “struggle” for equality of Jewish denominations – and in effect to enact more laws and more government, is intemperate, totally wrong-headed, against his other policies, and will only exacerbate conflict.
Debates about religion and secularism have called attention to the multiplicities of religions and secularisms that exist in modern societies. In this article, I draw on an ethnographic study of prayer, healing and identity among liberal American Jews, to demonstrate that studying Judaism as a religion obscures our understanding of multiply situated and continually evolving Jewish selves. These selves are best viewed as mosaics integrating diverse elements from Jewish religion, culture, ethnicity, history and peoplehood, as well as modern secular society. This Judaism is the product of individual agency and also embedded in communal frameworks, generated through a reflexive process of bricolage and an active engagement with multiple sources of authority, including imagined ones. It does not fit comfortably within existing analytical categories of religion and secularism, demonstrating that these categories, based on European Protestantism, are only partially appropriate to the study of modern Jewish life.
2017
This dissertation investigates the ways scientific and biotechnological advancement impact and change Jewish law and ethics. It analyzes the contemporary Jewish bioethical debate concerning the identification of maternity and paternity in four cases of assisted reproductive technologies (ART): in vitro fertilization, gestational surrogacy, cloning, and mitochondrial replacement therapy. Unprecedented modes of procreation engender new definitions of parenthood, challenging a longstanding Jewish framework of theology, law, and ethics. Part I develops a conceptual scaffolding for the discrete analyses of Part II, and considers the philosophical bases of parenthood, the gendered nature of Jewish legal bioethics, the relationship of law and ethics, and ways of relating religion and science. For each case of ART, Part II examines the biological science and technology in historical context, locates Jewish bioethical concerns within the larger bioethical discussion, and critically reviews the epistemological and axiological dimensions of the legally oriented analyses of a select group of leading Jewish bioethicists, chosen for their copious writings on ART and contextualizing oeuvres: Rabbi J. David Bleich, Rabbi Michael J. Broyde, Rabbi Elliot N. Dorff, and the collaborative writings of Dr. John D. Loike and Rabbi Moshe D. Tendler. Insights from Jewish feminist bioethical criticism and other notable Jewish bioethical works enhance the analyses. Through a focused study of the redefinition of parenthood in Jewish law and bioethics, I demonstrate four ways in which advances in science impact Jewish law and ethics. One, scientific awareness leads to greater sophistication and nuance of analysis. Two, Jewish bioethicists grapple with religion and science relations, and speak directly to these overarching considerations. Three, the epistemological and axiological influence of religion and science relations correlate with greater openness to new technologies, theoretical conceptualizations, and their practical applications. Four, advances in science change Jewish legal and bioethical analyses and outcomes through (at least) four possible methodological mechanisms – namely, theoretic holism, innovative interpretation, indeterminate gaps, and realist realignment. Jewish bioethics are thus shown to illumine the intricate interrelationship between religion and science and its impact on Jewish law and ethics.
COUNTERHISTORIES: MODERN JEWISH SCHOLARSHIP IN CONTEXT— RESPONDING TO CHALLENGES FROM WITHIN AND WITHOUT (MEETING 1) Sponsored by the Herbert D. Katz Center for Advanced Judaic Studies, University of Pennsylvania Chair: Deborah Hope Yalen (Colorado State University) Discussants: Natalia Aleksiun (Touro College), Yitzhak Conforti (Bar-Ilan University), Michal Friedman (Carnegie Mellon University), H. Susannah Heschel (Dartmouth College), Katalin Franciska Rac (University of Florida), Dorothea M. Salzer (University of Potsdam), Mirjam Thulin (Leibniz Institute of European History)
This thesis is a conversation about the hypothetical theological and halakhic challenges the first Jewish settlers on the Moon, Mars, and beyond may face. It is split into two chapters, each with three subsections. The first chapter is entitled “Theological Challenges” and deals with the possible theological issues Jews would have with traveling into space and settling off-planet. The first subsection, entitled “Judaism and Science,” demonstrates that the dichotomy has always been a positive one, and that one depends on the other. The second subsection, entitled “Astronomy and the Rabbis,” discusses how the rabbis and other Biblical characters struggled to know and understand the cosmos. The third subsection, entitled “Humanity’s Realm, God’s Realm,” questions whether it is theologically possible for Judaism to exist in space if our realm is on Earth. The second chapter is entitled “Halakhic Challenges” and confronts various challenges following Jewish law on other celestial bodies. The first subsection, entitled “Rabbinic Sources on the Lunar Calendar,” demonstrates how crucial the Earthly lunar cycle has been to the Jewish calendar and questions if there could even be a Jewish calendar without it. The second subsection, entitled “Can Halakhah Exist Off-Planet?” hits on the fundamental question of whether Earth is needed to observe halakhah, and whether there is an “halakhic bubble” around the Earth. The third and final subsection, entitled “The Jewish Exo-Calendar,” reviews halakhah written for travelers in polar regions, in low Earth orbit, and on the Moon, and applies it to the first settlers off-planet.
Women and Social Change in North Africa: What Counts as Revolutionary?, 2017
This chapter explores the side-lining of Jewish women within their own communities following the exodus of Moroccan Jews from the country in the twentieth century. Orthodox rabbis from ouside Morocco entered the country to fill the void left by emigrating Moroccan Jewish leadership, and began banning and belittling centuries-old Moroccan Jewish customs. In documenting how women transmitted Jewish customs from one generation to the next - through singing - this work unearths Jewish customs long believed to have died out.
AllegraLab, 2018
Brown Journal of World Affairs, 2023
The Cambridge History of the Native Peoples of the Americas
Discipline Filosofiche, 2024
Journal of the Iranian Chemical Society, 2018
2021
Strategy & Leadership, 2013
Frontiers in Human Neuroscience, 2021
Chemical Engineering Science, 2006