By Merle Feld
Comprises new and up to date fabric, in addition to a readers' consultant with questions for writing and chat groups. The revised version of this cherished vintage contains a readers' and writers' advisor to facilitate booklet team conversations and casual grownup schooling, and in addition bargains activates for private journaling exploration. Merle Feld's emotionally strong prose and hugely obtainable poetry open the hearts of readers of every age and spiritual persuasions who're touring throughout the cycle of lifestyles and sharing within the look for that means.
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Additional info for A Spiritual Life: Exploring the Heart and Jewish Tradition (S U N Y Series in Modern Jewish Literature and Culture)
We dared to ask questions and answer them in a more forceful and radical way than our local communities were ready to hear. From widely varying backgrounds and stages of life, we came together and helped in ways large and small to make a revolution. We needed each other, we loved each other, we strengthened each other. And then we returned home, each to her own campus, challenging students to question, to celebrate, to demand dignity, education, and equality for Jewish women. h h h During the spring of our fourth and last year in Champaign, the ﬁrst Jewish women’s conference was organized to take place in New York.
Some of the boys decided that even more fun than trying to kill each other would be to queue up at one wall of the school building, unzip their pants and see who could pee the furthest. ” At three o’clock I’d crawl home, cry for an hour or so and then make tuna casserole for supper. Seven men were the founders and teachers of Havurat Shalom, begun in Cambridge in the summer of 1968. There 21 A SPIRITUAL LIFE were about ﬁfteen formally enrolled students, also all men. , decisions were not imposed from above by the faculty, rather, faculty and students all gathered at weekly community meetings and either everyone voted or talked well into the night until we reached consensus.
We women were free to take courses with the students, although classes met during the day and most of us were otherwise occupied. We participated in communal meals, in davenning (prayer services) and in group discussions. We could speak out at community meetings but we did not have a vote. I think it crucial that we women were not involved in this community because of a clear individual volitional decision to be, but rather for afﬁliative reasons. It seems to me that how and why group members come to ﬁnd themselves in a group 22 BEGINNING AGAIN has a lot to do with what they expect and what is expected of them by way of participation in that group.
A Spiritual Life: Exploring the Heart and Jewish Tradition (S U N Y Series in Modern Jewish Literature and Culture) by Merle Feld