A very busy shabbat.

This weekend proved very busy pleasant but busy nevertheless.  On Saturday morning we (Emily and I) went to Kol Hai Synagogue where Emily will be working.  Its Michael Hilton's synagogue so that was nice, we then went to Michael's home for lunch although it was rather rushed because I needed to get to West Central Synagogue to lead services there.

I really enjoyed that, although I was very very tired. But they are a lovely community. As well as leading the services, I read Torah and gave a sermon. See blow.

On Sunday we went for a picnic with Matthew in Hendon, very nice enjoying the sunshine even if there were too many ticks.

Sermon (more or less what I said although I did add-lib somewhat)

וַתִּקְרַבְנָה בְּנוֹת צְלָפְחָד, בֶּן-חֵפֶר בֶּן-גִּלְעָד בֶּן-מָכִיר בֶּן-מְנַשֶּׁה, לְמִשְׁפְּחֹת, מְנַשֶּׁה בֶן-יוֹסֵף; וְאֵלֶּה, שְׁמוֹת בְּנֹתָיו--מַחְלָה נֹעָה, וְחָגְלָה וּמִלְכָּה וְתִרְצָה.

One of my first Hebrew teachers said that one of the main differences between Hebrew and English is that English is broad language whereas Hebrew is a deep one. English has spread widely around the world and wherever it has gone it has brought back words from other languages and made them its own. The result has been that for almost any meaning there is a word, and that perhaps English is best suited of all languages to indicated and to distinguish between fine shades of nuisance.

Hebrew on the other hand builds internal connection between concepts, individual words connect with other words and ideas interact with related but otherwise different concepts, Hebrew words also have multiple meanings, for example D'var which means both word and thing.

The Hebrew term for an offering or sacrifice Korban contains the kernel of the idea of proximity or closeness, because it is derived from the root Quf, bet, resh. The basic meaning of which means to come-close.

The first word of the passage of Torah which we read today was also derived from this basic root. Va-tik-rav-nah. And they (the Daughters of Zelophehad) approached.

Please forgive me, but I am going to talk about grammar but don't worry not for very long, this word is in the third person feminine plural imperfect. An unusual form and one that when I encounter it sometimes catches me out. Simply because it is so unusual.

This is because Hebrew is different from English in another way, in that it is a gendered language. However, even if there were a group of 999 women and just one man, then the form the verb would take would be masculine. So encountering feminine plural verbs, and therefore all female action, is uncommon.

But in todays reading we find just that the daughters of Zelophanad. But not only that, we get to hear them speak, two whole verses of the Torah reading are given over to their request which was more a bitting critic of the system of inheritance in operation during the time of the wondering of the Israelites in the wilderness.

What is more, their request and critic is validated and confirmed not only by Moses, but rather the Eternal One.

If this were not enough to draw our attention to this strange and short section of Torah, we are told the names of all five of the daughters of Zelophehad, as well as Zelophehad's full ancestry. I needs to be stressed that the nature of the style of torah is to be very sparing with words, hardly a single word is wasted.

In this context it is surprising, actually very surprising, to find this much narrative detail about a seemingly trivial issue. After all probate is not that exciting.

Apologies to any probate lawyers who are present in the congregation.

This can only be to attract our attention. For the Torah women's rights in the area of inheritance was important. Indeed Judaism has had a long history of being at the cutting edge of women's rights.

The female Judaean had freedoms that her Athenian counterpart could only dream off. Latter the same held true for women classical rabbinic period and the Romain world.

This is a tradition which is happily continued by the progressive movements. From the ordination of Regina Jonas in 1935, though the publication of Siddurim written in gender inclusive language and in Israel with the work of IRAC and women of the wall.

It is especially fitting, and yes poignant to read a passage of Torah focused on the inclusion of women in the synagogue founded by Lily Montague for the benefit of, largely female shop workers.

Just as, according to the Torah, the daughters of Zelophehad noticed lack in provisions for women and acted to change it, so too many generations latter did Lily Montague.

There is still, plenty of, work to be done in terms of inclusion both within the Jewish world and externally too it. But reviewing our history we can find the necessary courage and impetuous for action.

Ken Yehi Ratzon

End of Kol Bo.

Kol Bo has ended and with it my third year, so although not yet a four year I am no longer a third year. But am rather in that wired between space.  Kol Bo was interesting largely on Illistrated Haggadot (The Golden, the Birds Head, and the Rylands).  But we were really looking more generally at what can be learnt about art and the world(s) from which it came simply by looking.
Very interesting but I was very tired during it, just because it comes at the end of a very very long semester.
I have been making good progress with the Limmud Project, although there is still quite a bit to do.  And on Saturday I am off to WCS to lead services, read Torah and to preach. (I always like going to WCLS they are such a lovely community.)

Jobs left over from the 3rd. A) Meeting about JC-Norwood (should get on that one soon), B) Contact RHF (also better sooner rather than latter), C) contact and set up a meeting with RJ (nothing serious so no real pressure there).

Looking forward I need to sort out what is happening with the High Holy Days in more detail and be more pressing on my 4th year placement.

Next week there is the HHD practicum at LBC not sure how much of it I'll be going to although as gabi I'll be going in for services (and will probably go and work in the library there after).  And then that really is it.

I will be very glad to get a brake from college as I really feel that I need it.

Kol Bo and Sermon

Today was the first day of Kol Bo, which looks like it is going to be very interesting this year.  Kol Bo started with a morning service lead by Rene, Emily read Torah and I gave a d'var Torah.  (See Below). I also feel that I am making good progress with the project for Limmud so all in all. Things are going well.

Good Morning. (Smile and pause)

Max Weber, the eminent German sociologist, once suggested that there were three forms of authority: Legal (which is based on either on a system of bureaucracy or a standardised set of normative laws), Traditional (which is based on custom-or the principle that 'this is the person who has always held authority'), and Charismatic (which depends on the characteristics of the individual and the demands of the moment).

It is possible to identify each of these three types of authority within the structure of ancient Israelite society. The traditional authority of the heads of houses, and the kings. The Legal authority of officers and advisors for example those appointed by Moses, and of course the charismatic authority of the Prophets and Judges.

But the nature of authority and leadership are still a topic of scholastic (and indeed popular) research. Walk into any bookshop and you are likely to find shelves and shelves of books on the topic of leadership, and a summation of this week's Paraha, Parasha Pinchas, could be 'authority and leadership'.

Because leadership is a major focus of this Parasha. From the dealing with the consequences of Pinchas' dynamic and deceive actions during a moment of potential political crisis impaling Zimri and Cozbi (this dramatic incident actually concluded last week's Parash.)

The motif of leadership continues with Moses' considered application of a legal frame-work to a new situation in response to the request brought to him by the Daughters of Zelophehad, and parasha concludes with Moses handing on authority and leadership to Joshua.

This Parasha really is concerned with and focused on leadership. In its many forms and in its different styles.

But in describing the investment of Joshua the Torah uses the verb, VaYis-M'ch. From which the word Semicha (rabbinic ordination) is taken. The Rabbis of the classical period, and indeed latter, wanted to link their forms and style of leadership with those that had operated in the Biblical period.

But the challenges of Jewish life have continued to evolve as has the types of leadership necessary to meet these challenges.

(pause)

Leo Baeck College, has been providing leadership and leaders for the progressive Jewish community not just in Britain but across the world for almost 60 years.

But just as the leadership of Moses and then of Joshua would not have been possible without the active support of other leaders within the community, so too the college relies upon the support, in many different forms from the members of the wider progressive community.

In the modern world, work place and indeed rabbinate, leadership is often separated from authority, in a way which Weber would almost certainly have found compelling.

But with the help of the College, aided and supported by the members of the progressive community, I am certain that the current generation of students can follow in the footsteps of the current rabbis, and those who came before, and meet and even more than meet the challenges of providing the necessary leadership in partnership with the broader membership of the progressive and wider Jewish community.

Ken Yehi Ratzon. 

MA Bibliography (and a short posting)

This is going to be a rather odd posting, as mostly its going to be a bibliography. But first yesterday was a nice day it had a really Shabbat like feeling, kind of like being back in Jlem. Partly this may have simply been down to the weather which was kind of like Israel very warm and muggy.  But it was also that on my walk to synagogue, and just by chance the people I met where on their way to synagogue as well. So it was nice to exchange greetings of 'Shabbat Shalom', even as I left the flat I hadn't decided which shul I was going to.  In the end I opted for FPS.  It was a really nice services and I got to have a very pleasant chat with Kathy who was there as well.  Its been ages since we have run into each other.

Then it was back to the flat for a meal I'd cooked, I really must get back into the habit of cooking more. The next day I went back to FPS, Rene was leading and again it was a very pleasant service.

Next week we have Kol Bo., and I still have one or two big things on but apart from that I am so much less busy than I was until recently.

This brings me to the bibliography.  I have updated my MA bibliography which was entitled, "Incest in the Ancestry of David: A Combined reading of Genesis 19, Genesis 38 and the Book of Ruth''.

I think that its a pretty good thesis and the bibliography is I think useful to others researching in this area so I wanted to put it on line and via my blog seemed like the easiest way of so doing.

Alexander, T., Desmond. ''Lot's Hospitality: A Clue to His Righteousness'' Journal of Biblical Literature (1985) Volume 104:2 289-291.

Alter, Robert The Art of Biblical Narrative. New York: Basic Books, 1981

Anderson, A., Arnold. ''The Marriage of Ruth.'' Journal of Semitic Studies (1978) 22 171-183.

Astour, C, Michael. ''Tamar the Hierodule an Essay in the Method of Vestigial Motifs.'' Journal of Biblical Literature (1966) 85:192-196.

Arbeitman, L., Yoel. ''Tamar's Name or is it?'' Zeitschrift fur die altterstamentilche Wissenschaft (2000) 112 Number 3 341-355.

Barker, R. James Women's rights in the Old Testament times. Salt Lake City: Signature Books, 1992.

Bergson, Henri. La rire: Essai sur la Signification du Comique Paris: Presses Universitaires de France, 1900.

Brenner, Athalya. ''Naomi and Ruth'' Vetus Testamentum (1983) 33 Number 4 385-397.

-''On the semantic field of humour, laughter and the comic in the Old Testament: On Humour and Comedy in the Hebrew Bible''. Journal for the study of the Old Testament Supplement Series 92. (1990).

-Ed. ''Are we Amused? Humour about women in Biblical Worlds'' Journal for the study of the Old Testament Supplement Series 383. (2003).

Brown, F., Driver, S., R., and Briggs Hebrew and English Lexicon Peabody Ma: Hendrickson Publishing, 1979.

Brooks, A., Beatrice. ''Fertility Cult functionaries in Old Testament'' Journal of Biblical Literature 60: 227-253 (1941)

Bush, W., Fredrick Word Biblical Commentary Number 9: Ruth and Ester. Dallas: Word Books Publishing, 1996.

Campbell, F., Edward The Anchor Bible: Ruth. Garden City NY: Doubleday and Company, 1975.

Childs S., Brevard Introduction to the Old Testament as Scripture London: SCM Press, 1979.

Eissfeldt, Otto. Hexateuch-Synopse Leipzig, 1922.

Emertonn, J., Adney. ''Some Problems in Genesis XXXVIII. Vetus Testamentum (1975) Number 25 338-361.

• ''An Examination of recent structuralist interpretation of Genesis XXXVIII'' Vetus Testamentum (1976) Number 26 79-98.
• ''Judah and Tamar'' Vetus Testamentum (1979) Number 29 403-415.

Fish, Harold. ''Ruth and the Structure of Covenant History'' Vetus Testamentum Number 32 423-437.

Fuchs, Esther ''Sexual Politics in the Biblical Narrative'' Journal for the Study of the Old Testament Supplement Series 310, (2000).

Golder, C., M. ''Genesis 38 in the Context of the Joseph Story'' Ph.D diss. The University of

Manchester. 1985.

Goldin, Judah. ''The Youngest Son or Where Does Genesis 38 Belong'' Journal of Biblical Literature (1977) Volume 96:1 27-44.

Hall, Sarah. ''Tamar, a polemic on Tamar? An intertextual discussion of the Juxtaposition between male and female comprehensions of the rules of relationships within 2^nd Samuel 13 and Genesis 38 narratives'' MA. Diss. The University of Manchester, 2000.

Hamilton, P., Victor. The Book of Genesis (Chapters 18-50). New International Commentary on the Old Testament. Grand Rapids: William B. Eerdmans Publishing.

Hubbard, L., Robert Jr. Ruth New International Commentary on the Old Testament. Grand Rapids: William B. Eerdmans Publishing.

Huddelstun, R., John. ''Unveiling the version: the tactics of Tamar in Tamar in Genesis 38:15'' Journal of Hebrew Studies (2001)Volume 3 325-343.

Ho Y., S., Graig ''The Stories of the Family Troubles of Judah and David: A Study of Their Literary Links'' Vetus Testamentum Volume 49:4 514-531

Jackson, Melissa. ''Lot's Daughters and Tamar as Tricksters and the Patriarchal Narratives as Feminist Theology'' Journal for the Study of the Old Testament (2002) Number 98 29-46.

Kim, Dohyung ''The Structure of Genesis 38: A Thematic Reading'' Vetus Testamentum (2012) Number 62 550-560.

Lasine, Stuart. ''Guest and Host in Judges 19: Lot's Hospitality in an inverted World'' Journal for the Study of the Old Testament. (1984) Number 29 37-59.

Leach, Edmund and Alan D, Aycock Structuralist Interpretation of Biblical Myth. Cambridge: Cambridge University Press, 1983.

Malamat, Abraham. ''Naamah, the Ammonite princess, King Solomon's Wife'' Revue Biblique 106 35-40.

Mars, Leonard. ''What was Onan's Crime'' Comparative Studies in Society and History (1984) Volume 26:3 429-439.

Morschauser, Scott ''Hospitality, Hostilities, and Hostages: On the Legal Background to Genesis 19:1-9'' Journal for the Study of the Old Testament (2003), Number 27 461-485.

Myers, J., Martin. The Linguistic and Literary form of the Book of Ruth Leiden: Brill, 1955.

Niditch Susan ''The Wronged Woman Righted: An analysis of Genesis 38'' The Harvard Theological Review (1979) Number 1-2 143-149.

Noble, R., Paul ''Esau, Tamar and Joseph: Criteria for Identifying Inner-Biblical Allusions'' Vetus Testamentum (2002)Number 52:4 219-252.

Rendsburg, A., Gary ''David and His Circle in Gensis XXXVIII'' Vetus Testamentum (1986) Number 36 438-446.

Schungel-Straumar, Helen. ''Judah and Tamar'', in Great Couples of the Bible Soelle, Dorothee and Katharina Elliger., eds., Augsburg: Fortress Publishing, 2006.

Sharon, M., Diane ''Some Results of a Structural Semiotic Analysis of the Story of Judah and Tamar '' Journal for the Study of the Old Testament (2005) Volume 29:3 289-318.

Soggin, J., Alberto. ''Judah and Tamar (Genesis 38)'' Of Prophets' Visions McKay, A., Heather and David, J., Clines eds., Journal for the Study of the Old Testament Supplementary Series.

Tonson, Paul. ''Mercy without Covenant: a Literary Analysis of Genesis 19'' Journal for the Study of the Old Testament Number 95 95-116.

Trible, Phyllis. Text of Terror Literary-Feminist Readings of Biblical Narrative: Overturnes to Biblical Theology 13 Philadelphia: Fortress Press.

Vesco, Jean-Luc. ''La Date du Liver du Ruth'' Revue Biblique (1967) Number 74 235-247.

West, A., Struat. ''Judah and Tamar: A scriptural enigma'' Dor le Dor (1984) 12:4 246-252.

Wolde Van, J., Ellen Ruth and Naomi London: SCM Press, 1997.

-''Texts in Dialogue with Texts: Intertextuality in Ruth and Tamar Narratives.'' Biblical Interpretatio: A Journal of Contemporary Approaches (1997) Volume 5:1 1-28.

Wenham, J., Gordon Word Biblical Commentary 2 Genesis 16-50 Nashvile: Nelson Publishing, 1994.

Westenholz, G., Joan ''Tamar, Qedesa, and Qadistu and Sacred Prostitution in Mesopotamia'' Havard Theological Review (1989) Volume 82:3 245-266.

Whedbee, J., William The Bible and the Comic Vision Cambridge: Cambridge University Press, 1989.

Wilson, R., Robert ''The Old Testament Genealogies in Recent Research'' Journal of Biblical Literature Number 94 169-189.

Brussels and Back

I have returned from my, very brief, visit to the Liberal Jewish Community in Brussels.  I had a great time. The journey there was uneventful and even peaceful (even for a person who is not a big fan of travelling).  The Eurostar is so easy to use really beats flying.
The train services between Brussels Midi-and Leuven where I was staying were so easy to use, even though I don't speak French or Flemish and cheap.  But, is nevertheless clean, fast and efficient.  Leuven itself is a such a Beautiful town.  A University town much like Oxford or Cambridge medieval and very small.

I was being put up in a very pleasant hotel operated by Brian who is one of the mainstays of the community and teaches in the theology faculty.  As it happens this weekend was the communities last weekend in the current home so a rather special event.

I had a chance to meet with people and the next day I was reading some Torah (went well) and I gave a D'var Torah (also went well).

In the afternoon I had a chance to go around Leuven, which had markets and beautiful medieval buildings.  I brought some very very pleasant chocolates for Emily and I to share and a small snow globe for Emily as very little gift.

Generally I had a very pleasant time all though it was rather tiring.

Latter today I am going to meet up with Daisy and people for drinks in Kentish town.

Feeling a little bit better

I am gradually decompressing for from the assessment period and indeed from the third year. So feeling both less stressed and more open.  I still don't know how any of them did but am trying not think about it too much.
This weekend I go to Brussels to meet with the community there, this means that I am practicing my Torah reading and writing my D'var Torah.  Latter in June I go to WCS (I am really looking forward to this, they are such a lovely and welcoming community.)
There is of course still Kol Bo to come, and I need to organise a couple of meetings but basically my third year is really done and I have almost caught up on the things I have been meaning to do.  This includes reading for my own interest. Currently I am reading. Jewish Liturgical Reasoning.  by Steven Kepnes (Oxford: Oxford University Press, 2007).
And somewhat less heavy weight. Silence. Susan Cain. Looking slightly further forward there is Ordination for the almost rabbis, in July.  And then I shall really need to try and get sorted for the High Holy Days. (Especially as they are so early this year).

Shortly, I need to head off to my clinical-Ophthalmologist, nothing serious just a regular checking up appointment.

So basically I am in one of those in-between times. Relatively uninteresting, but very useful for space and growth. And after all although interesting is interesting it can also be stressful.

Book Review (may contain spoilers!)

I have just read Chaim Potok's 'Old Men at Midnight Night'. (New York: Alfred K. Knopf, 2001)., and   I thought that I'd like to post a review of it. So now after my essays are done here it is. Please not although I will try and keep spoilers to a minimum there still might be some, so please don't read if you haven't read Old Men at Midnight and intend to do so.

Chaim Potok is probably my favourite author, and certainly the Chosen is my favourite novel so I was please to find a Potok novel that I was yet to read.  Structurally Old Men at Midnight, is formed out of three loosely interconnected novellas each centred around the 'heroin' Davita. Any Potok fan will recognise many of the themes and tropes of the whole novel and of the individual novellas.  However they are refreshingly new, there is not a central theme of religious crisis. And the hero is female, although she takes a back seat to the three men whose stories she hears (and creates?).

The first story the Ark builder, is the most recognisably Potokian. Set in post war New York: Brown stone houses, hassidic vs. non-hasidic orthodoxy yiddish culture meets America.  In this story, Divita (the a Teenager) teaches English to a Holocaust survivor, who slow opens up to her and tells his story. Themes are: Memory, survival, evil, the holocaust, art and the cathartic power of stories and story telling.
There are many links here with Potok's other works, although cultural back grounds were somewhat different.
1st person Divita.

The Second story 'The War Doctor' a defector from Stalin's Russia recounts, in letter form his actives during the war and as an officer in KGB. Again there are links to some of Potok's other works: Notably  'My Name is Asher Lev', and 'The gift of Asher Lev'.
Themes are: Memory, Totalitarianism, Russia, Academic, Evil, and again the Power of Story telling.
Complex: Short intro third person, then first person from perspective of KGB officer.

Third Story: 'The Trope teacher', an academic of war, writes about the author who moves in next door. She (Davita) engages him in conversation and draws out his, story (Holocaust related again). This story is highly symbolic and resonant with pain and lose.
Themes: Memory, lose, evil, academics. The power of stories and the negtive power of silence.
first person: the academic.

My ideas:
Only the first story is 'genuine', the other two are stories written by the writer herself. (So stories within stories).  There is a progression from the more simply narrative-though to the highly symbolic and complex final story. As time moves (40's, 50's and 90's).

I would say that this is most literary of Potok's novels and not necessarily the most straightforwardly readable. It is nevertheless very enjoyable and in fact readable if you are prepared to give it time.
I would advice that maybe start with another of his other works and built towards this more technically challenging texts such as this and 'In the Beginning'.