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	<title>Comments on: The Road to Yavneh: A Sermon for Yom Kippur</title>
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	<link>http://rabbibrant.com/2009/09/29/the-road-to-yavneh-a-sermon-for-yom-kippur/</link>
	<description>A Blog by Rabbi Brant Rosen</description>
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		<title>By: Pablo Gomez</title>
		<link>http://rabbibrant.com/2009/09/29/the-road-to-yavneh-a-sermon-for-yom-kippur/#comment-5443</link>
		<dc:creator><![CDATA[Pablo Gomez]]></dc:creator>
		<pubDate>Sun, 11 Oct 2009 17:40:37 +0000</pubDate>
		<guid isPermaLink="false">http://rabbibrant.com/?p=4585#comment-5443</guid>
		<description><![CDATA[Dear David,

Don&#039;t we all have PERSONAL (your capitalization) understanding of Jewish values?  

I hope that you are equally outraged when hawks speak in the name of the Jewish community.

Thanks]]></description>
		<content:encoded><![CDATA[<p>Dear David,</p>
<p>Don&#8217;t we all have PERSONAL (your capitalization) understanding of Jewish values?  </p>
<p>I hope that you are equally outraged when hawks speak in the name of the Jewish community.</p>
<p>Thanks</p>
]]></content:encoded>
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	<item>
		<title>By: YBD</title>
		<link>http://rabbibrant.com/2009/09/29/the-road-to-yavneh-a-sermon-for-yom-kippur/#comment-5399</link>
		<dc:creator><![CDATA[YBD]]></dc:creator>
		<pubDate>Sat, 03 Oct 2009 17:27:27 +0000</pubDate>
		<guid isPermaLink="false">http://rabbibrant.com/?p=4585#comment-5399</guid>
		<description><![CDATA[For the record:  The Talmud criticizes Rabbi Yohahan ben Zakkai for the decision he made in asking for &quot;Yavneh and it scholars&quot; instead of for saving the Beit HaMikdash (Temple in Jerusalem which was subsequently destroyed in the war).  It quotes a verse that says in effect &quot;he wasn&#039;t thinking straight&quot;.  The Talmud also points out that Rabbi Yohanan was tormented until the end of his life with the thought that maybe he had made the wrong decision.

Many commentors claim that Rabbi Yohanan was in effect inventing a new kind of Judaism....instead of the old one which supposedly was &quot;nationalist and Temple-ritual&quot; based he made  a new one that is &quot;universalist&quot;-based on &quot;prayer, lovingkindness&quot; and which claimed that &quot;really&quot; the sacrificial service wasn&#039;t that important.  This is incorrect. Rabbi Yohanan realized that a large proportion of the 613 mitzvot of the Torah involved the Temple, the sacrificial system were suspended with its destruction so he worked hard to fill the vacuum, showing in particular &quot;teshuva&quot; (repentance) in which the animal sacrifice system played such an important role could also be obtained without it.  In fact he introduced customs that REMINDED people of the Temple system such as mandating taking the 4-species of Sukkot (luval, etrog, hadas, aravah) during the intermediate days of Sukkot and not just the first, something that was only done in the Temple when it was operating. Similarly, washing the hands before eating bread, something only the Kohanim (priests) had to do before eating their ritually-pure food (terumah) was now mandated to ALL Jews all the time, just to remind them of its importance and so that the ritual purity laws should not be totally forgotten. And it is now known from archaeological evidence, particularly in the South Hevron Hills communities that existed for centuries after the destruction of the Temple that ritual baths were maintained in many houses in order to keep  the ritual purity laws, in anticipation of the imminent rebuilding of the Temple.  Again, this lasted for hundreds of years after the destruction, so people did NOT view the situation with replacing one form of Judaism with another.

Thus, Rabbi Yohanan ben Zakkair viewed his job as PRESERVING the Torah, not &quot;reinterpreting it&quot;.]]></description>
		<content:encoded><![CDATA[<p>For the record:  The Talmud criticizes Rabbi Yohahan ben Zakkai for the decision he made in asking for &#8220;Yavneh and it scholars&#8221; instead of for saving the Beit HaMikdash (Temple in Jerusalem which was subsequently destroyed in the war).  It quotes a verse that says in effect &#8220;he wasn&#8217;t thinking straight&#8221;.  The Talmud also points out that Rabbi Yohanan was tormented until the end of his life with the thought that maybe he had made the wrong decision.</p>
<p>Many commentors claim that Rabbi Yohanan was in effect inventing a new kind of Judaism&#8230;.instead of the old one which supposedly was &#8220;nationalist and Temple-ritual&#8221; based he made  a new one that is &#8220;universalist&#8221;-based on &#8220;prayer, lovingkindness&#8221; and which claimed that &#8220;really&#8221; the sacrificial service wasn&#8217;t that important.  This is incorrect. Rabbi Yohanan realized that a large proportion of the 613 mitzvot of the Torah involved the Temple, the sacrificial system were suspended with its destruction so he worked hard to fill the vacuum, showing in particular &#8220;teshuva&#8221; (repentance) in which the animal sacrifice system played such an important role could also be obtained without it.  In fact he introduced customs that REMINDED people of the Temple system such as mandating taking the 4-species of Sukkot (luval, etrog, hadas, aravah) during the intermediate days of Sukkot and not just the first, something that was only done in the Temple when it was operating. Similarly, washing the hands before eating bread, something only the Kohanim (priests) had to do before eating their ritually-pure food (terumah) was now mandated to ALL Jews all the time, just to remind them of its importance and so that the ritual purity laws should not be totally forgotten. And it is now known from archaeological evidence, particularly in the South Hevron Hills communities that existed for centuries after the destruction of the Temple that ritual baths were maintained in many houses in order to keep  the ritual purity laws, in anticipation of the imminent rebuilding of the Temple.  Again, this lasted for hundreds of years after the destruction, so people did NOT view the situation with replacing one form of Judaism with another.</p>
<p>Thus, Rabbi Yohanan ben Zakkair viewed his job as PRESERVING the Torah, not &#8220;reinterpreting it&#8221;.</p>
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		<title>By: Sydney Hart</title>
		<link>http://rabbibrant.com/2009/09/29/the-road-to-yavneh-a-sermon-for-yom-kippur/#comment-5381</link>
		<dc:creator><![CDATA[Sydney Hart]]></dc:creator>
		<pubDate>Thu, 01 Oct 2009 00:44:19 +0000</pubDate>
		<guid isPermaLink="false">http://rabbibrant.com/?p=4585#comment-5381</guid>
		<description><![CDATA[You would have been proud to hear the nuanced discussion the youth and teens had about different kinds of and contexts for rebellion. At JRC, we must be doing something right for our kids to be so thoughtful!]]></description>
		<content:encoded><![CDATA[<p>You would have been proud to hear the nuanced discussion the youth and teens had about different kinds of and contexts for rebellion. At JRC, we must be doing something right for our kids to be so thoughtful!</p>
]]></content:encoded>
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		<title>By: Shirley Gould</title>
		<link>http://rabbibrant.com/2009/09/29/the-road-to-yavneh-a-sermon-for-yom-kippur/#comment-5374</link>
		<dc:creator><![CDATA[Shirley Gould]]></dc:creator>
		<pubDate>Wed, 30 Sep 2009 20:28:04 +0000</pubDate>
		<guid isPermaLink="false">http://rabbibrant.com/?p=4585#comment-5374</guid>
		<description><![CDATA[I responded earlier to your comment about ben Zakkai, but it may have been lost.   Now that I have read the entire sermon (personal limits deprived me of the earlier opportunity)  I feel energized to repeat.

For quite a while lately, the name of ben Zakkai has been in my head like a melody, and I had no idea why.   What I recall is that when I was a little girl, maybe about seven, in &quot;Sunday School&quot;  I learned about ben Zakkai.   His name among all the others mentioned has stayed with me over the years, but I didn&#039;t know why.    Now I know, and feel that I was fortunate to be influenced by early Reconstructionists;   not only my Sunday School teacher (whose name I don&#039;t recall;  he&#039;s probably long gone) and my father, who said, &quot;You can&#039;t be a Jew in America the way we were in the old country&quot;.]]></description>
		<content:encoded><![CDATA[<p>I responded earlier to your comment about ben Zakkai, but it may have been lost.   Now that I have read the entire sermon (personal limits deprived me of the earlier opportunity)  I feel energized to repeat.</p>
<p>For quite a while lately, the name of ben Zakkai has been in my head like a melody, and I had no idea why.   What I recall is that when I was a little girl, maybe about seven, in &#8220;Sunday School&#8221;  I learned about ben Zakkai.   His name among all the others mentioned has stayed with me over the years, but I didn&#8217;t know why.    Now I know, and feel that I was fortunate to be influenced by early Reconstructionists;   not only my Sunday School teacher (whose name I don&#8217;t recall;  he&#8217;s probably long gone) and my father, who said, &#8220;You can&#8217;t be a Jew in America the way we were in the old country&#8221;.</p>
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		<title>By: David Bernstein</title>
		<link>http://rabbibrant.com/2009/09/29/the-road-to-yavneh-a-sermon-for-yom-kippur/#comment-5371</link>
		<dc:creator><![CDATA[David Bernstein]]></dc:creator>
		<pubDate>Wed, 30 Sep 2009 12:45:20 +0000</pubDate>
		<guid isPermaLink="false">http://rabbibrant.com/?p=4585#comment-5371</guid>
		<description><![CDATA[Rabbi, haven&#039;t perused more of your blog, I find your op-ed on Israel and Gaza dishonest.  Your op-ed says that Israel violated Jewish values (&quot;our shared Jewish ethical legacy&quot;).  But it&#039;s clear from your blog that you associate &quot;Jewish values&quot; with pacifism/non-violence, which is controversial to say the least.  It would have been honest for you to say that Israel&#039;s actions violate your PERSONAL understanding of Jewish values, which is in conflict with the mainstream of the community.  Or whatever.  But to claim, as a rabbi, to speak for or on behalf of the Jewish community, or to lecture that community as to its &quot;obligations,&quot; when your views are on the far fringe, and you don&#039;t acknowledge that it your piece, is dishonest.]]></description>
		<content:encoded><![CDATA[<p>Rabbi, haven&#8217;t perused more of your blog, I find your op-ed on Israel and Gaza dishonest.  Your op-ed says that Israel violated Jewish values (&#8220;our shared Jewish ethical legacy&#8221;).  But it&#8217;s clear from your blog that you associate &#8220;Jewish values&#8221; with pacifism/non-violence, which is controversial to say the least.  It would have been honest for you to say that Israel&#8217;s actions violate your PERSONAL understanding of Jewish values, which is in conflict with the mainstream of the community.  Or whatever.  But to claim, as a rabbi, to speak for or on behalf of the Jewish community, or to lecture that community as to its &#8220;obligations,&#8221; when your views are on the far fringe, and you don&#8217;t acknowledge that it your piece, is dishonest.</p>
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		<title>By: Dana</title>
		<link>http://rabbibrant.com/2009/09/29/the-road-to-yavneh-a-sermon-for-yom-kippur/#comment-5370</link>
		<dc:creator><![CDATA[Dana]]></dc:creator>
		<pubDate>Wed, 30 Sep 2009 03:28:48 +0000</pubDate>
		<guid isPermaLink="false">http://rabbibrant.com/?p=4585#comment-5370</guid>
		<description><![CDATA[Most of the people in my family believe that Mordecai Kaplan was the Yochanan ben Zakkai of the 20th century. No wonder that ben Zakkai&#039;s story resonates so much with Reconstructionists.]]></description>
		<content:encoded><![CDATA[<p>Most of the people in my family believe that Mordecai Kaplan was the Yochanan ben Zakkai of the 20th century. No wonder that ben Zakkai&#8217;s story resonates so much with Reconstructionists.</p>
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