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Review The Observant Life displays Conservative Judaism at its thoughtful and instructive best. Thoughtful Jews and religious persons of all faiths will want to own and consult this volume for Jewish wisdom and guidance. --Rabbi David Ellenson, President Hebrew Union College-Jewish Institute of Religion An incredible guide to living in this century according to Jewish law, The Observant Life deals [with] . . . every aspect of our lives and brings the wisdom of our faith and its sages to the situations at hand, [it features] solid scholarship, thoughtful explanations and wise guidance for 21st century Jews. --Ruth W. Messinger, President American Jewish World Service I found reading The Observant Life to be an enriching experience. It was not just that I learned more about the Jewish tradition, ritual and halakhah . . . readers like me will find this book of enormous value and will refer to it over and over again. --Ambassador Dennis Ross Counselor at the Washington Institute for Near East Policy former American envoy on Middle East peace. An incredible guide to living in this century according to Jewish law, The Observant Life deals [with] . . . every aspect of our lives and brings the wisdom of our faith and its sages to the situations at hand, [it features] solid scholarship, thoughtful explanations and wise guidance for 21st century Jews. --Ruth W. Messinger, President American Jewish World Service I found reading The Observant Life to be an enriching experience. It was not just that I learned more about the Jewish tradition, ritual and halakhah . . . readers like me will find this book of enormous value and will refer to it over and over again. --Ambassador Dennis Ross Counselor at the Washington Institute for Near East Policy former American envoy on Middle East peace. About the Author

Martin S. Cohen, the senior editor of this volume, is the rabbi of the Shelter Rock Jewish Center in Roslyn, New York, and the chairman of the editorial board of Conservative Judaism, a quarterly journal published jointly by the Rabbinical Assembly and the Jewish Theological Seminary. His latest book, The Boy on the Door on the Ox, was published by Aviv Books in 2008. Michael Katz, the associate editor of this volume, has served as the rabbi of Temple Beth Torah in Westbury, New York, since 1979. He is the co-author with the late Gershon Schwartz of Swimming in the Sea of the Talmud (Philadelphia, 1997) and Searching for Meaning in Midrash (Philadelphia, 2002).

THE OBSERVANT LIFE: THE WISDOM OF CONSERVATIVE JUDAISM FOR CONTEMPORARY JEWS BY MARTIN S. COHEN, MICHAEL KATZ PDF

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THE OBSERVANT LIFE: THE WISDOM OF CONSERVATIVE JUDAISM FOR CONTEMPORARY JEWS BY MARTIN S. COHEN, MICHAEL KATZ PDF

A decade in the making, The Observant Life: The Wisdom of Conservative Judaism for Contemporary Jews contains a century of thoughtful inquiry into the most profound of all Jewish questions: how to suffuse life with timeless values, how to remain loyal to the covenant that binds the Jewish people and the God of Israel and how to embrace the law while retaining an abiding sense of fidelity to one s own moral path in life. Written in a multiplicity of voices inspired by a common vision, the authors of The Observant Life explain what it means in the ultimate sense to live a Jewish life, and to live it honestly, morally, and purposefully. The work is a comprehensive guide to life in the 21st Century. Chapters on Jewish rituals including prayer, holiday, life cycle events and Jewish ethics such as citizenship, slander, taxes, wills, the courts, the work place and so much more . . . The Observant Life explains the way halakhah (Jewish law) impacts on the way Jews actually live in the world and interact with the world. It will serve as an excellent guide for anyone seeking to create a course devoted to contemporary Conservative theology and belief. The Observant Life is hailed by Jonathan D. Sarna, the Joseph H. & Belle R. Braun Professor of American Jewish History at Brandeis University. With this volume, the Conservative movement spells out in unprecedented detail and wondrously accessible form how to live the observant life . Combining the timeless teachings of Judaism on a range of expected and unexpected topics, with a keen sensitivity to ethics and to the challenges of modern Jewish life, this guide provides a comprehensive and up-to-date answer to an age-old question: what does it mean to be a good Jew? ● ● ● ● ●

Sales Rank: #412813 in Books Published on: 2012-04-30 Number of items: 1 Binding: Hardcover 981 pages

Review The Observant Life displays Conservative Judaism at its thoughtful and instructive best. Thoughtful Jews and religious persons of all faiths will want to own and consult this volume for Jewish wisdom and guidance. --Rabbi David Ellenson, President Hebrew Union College-Jewish Institute of Religion An incredible guide to living in this century according to Jewish law, The Observant Life deals [with] . . . every aspect of our lives and brings the wisdom of our faith and its sages to the situations at hand, [it features] solid scholarship, thoughtful explanations and wise guidance for 21st century Jews. --Ruth W. Messinger, President American Jewish World Service I found reading The Observant Life to be an enriching experience. It was not just that I learned more about the Jewish tradition, ritual and halakhah . . . readers like me will find this book of

enormous value and will refer to it over and over again. --Ambassador Dennis Ross Counselor at the Washington Institute for Near East Policy former American envoy on Middle East peace. An incredible guide to living in this century according to Jewish law, The Observant Life deals [with] . . . every aspect of our lives and brings the wisdom of our faith and its sages to the situations at hand, [it features] solid scholarship, thoughtful explanations and wise guidance for 21st century Jews. --Ruth W. Messinger, President American Jewish World Service I found reading The Observant Life to be an enriching experience. It was not just that I learned more about the Jewish tradition, ritual and halakhah . . . readers like me will find this book of enormous value and will refer to it over and over again. --Ambassador Dennis Ross Counselor at the Washington Institute for Near East Policy former American envoy on Middle East peace. About the Author Martin S. Cohen, the senior editor of this volume, is the rabbi of the Shelter Rock Jewish Center in Roslyn, New York, and the chairman of the editorial board of Conservative Judaism, a quarterly journal published jointly by the Rabbinical Assembly and the Jewish Theological Seminary. His latest book, The Boy on the Door on the Ox, was published by Aviv Books in 2008. Michael Katz, the associate editor of this volume, has served as the rabbi of Temple Beth Torah in Westbury, New York, since 1979. He is the co-author with the late Gershon Schwartz of Swimming in the Sea of the Talmud (Philadelphia, 1997) and Searching for Meaning in Midrash (Philadelphia, 2002). Most helpful customer reviews 0 of 0 people found the following review helpful. This is the much needed updated summary of the positions ... By Ben Isaacs This is the much needed updated summary of the positions taken by Conservative Jewish rabbis and halachic scholars on a broad variety of religious and secular issues. Its a heavy tome, but then there is a lot of material to present. 25 of 28 people found the following review helpful. An Orthodox Jew Reviews The Observant Life By Shmuel Why is an Orthodox Jew reading and commenting on the new Conservative code of Jewish law? Perhaps, because Jewry would be much poorer without the works of scholars who taught or graduated from the Conservative movement's flagship seminary, JTS. Imagine the generation of the 50's and 60's studying Talmud without Sefer Milin, Marcus Jastrow's Talmudic dictionary, and imagine studying the Jerusalem Talmud without the commentaries of Professors Louis Ginsberg and Saul Lieberman. Furthermore, what would our knowledge of the Genizah be without Solomon Schechter, and how would previous generations of believing Jews have coped with biblical criticism without the Hertz Humash? But it is more than just the scholarship of JTS that deserve our attention. How many charities, hospitals, cultural institutions and social service organizations funded by Conservative Jews have benefitted the greater Jewish community? Jack Wertheimer is on the mark when he writes "[I]n surveying the achievements of the movement over the course of its entire 120-year history, one cannot but be struck by the sheer extent of its contribution to the cultural and social capital of the American Jewish community ..." (Commentary, September 2007).

And lastly, is it in our interest to write off three-quarters of a million Jews, our brothers and sisters, who are committed, at least on some level, to religious observance and Jewish survival? It is for these reason that this Orthodox Jew decided to read through the over 900 page Conservative code of Jewish Law, "The Observant Life: The Wisdom of Conservative Judaism for Contemporary Jews" (hereinafter the "New Conservative Code"). I would, however, like to add a disclaimer, that my comments and observations are those of an Orthodox Jew peering at Conservative Judaism through a written window. I have not experienced Conservative Judaism and do not claim to understand the Conservative ethos. The Book The New Conservative Code has four introductions (i.e., foreword, prolegomenon, preface and introduction) plus an acknowledgement and afterward. It contains contributions from 34 authors, was written over a period of 9 years, and is divided into 3 sections: ritual (Hatznei'a Lekhet), justice (Asot Mishpat) and deeds of loving-kindness (Ahavat Hesed). The book is aesthetically pleasing, well organized and edited, and is also available for the Kindle. A minor criticism is that the subsections in the index lack page numbers. A good place to start, to get at the soul of this book, is its introduction. In the second sentence of the prolegomenon it states: "Conservative Judaism is one such brilliant reinvention, one which now finds itself in a phase of dynamic reinvention." Aside from the exhortation in Proverbs (27:2) "Let the mouth of another praise you; not yours" this self-congratulation rings hollow in light of the recent Jewish population study that finds "Among the non Orthodox, the intermarriage rate for couples continues to be significant. Half of the non-Orthodox couples wed between 2006 and 2011 are intermarried" (JCSNY 2011 Executive Summary, p. 27). Rabbi Edward Feinstein of the Valley Beth Shalom Synagogue (Conservative) in Encino, CA, is even more pessimistic, "We are in deep trouble. There isn't a single demographic that is encouraging for the future of Conservative Judaism. None" (Lawrence Grossman, "The Birth of Conservative Judaism," Jewish Ideas Daily, 7/10/2012.) Comparing the New Conservative Code to the Previous This New Conservative Code is compared and contrasted (in both the preface (xxvi) and the introduction (xxxiv)) with a previous Conservative work, that of Rabbi Isaac Klein, "A Guide to Jewish Religious Practice" published in 1979 (hereinafter the "Previous Conservative Code"). While the Previous Conservative Code dealt only with the ritual part of halakhah (i.e., Orah Hayyim) the Current Conservative Code also deals with business practices and ethics. Since the authors of this work use the Previous Conservative Code as a yardstick to measure their own, I thought it would be interesting to compare and contrast on how Conservative Jewish law is depicted in these two volumes. One difference immediately noticed is that the Previous Conservative Code contained an abundance of Hebrew text whereas the New Conservative Code contains none. When Hebrew words are necessary, e.g., to present the text of a blessing, the words are transliterated into English characters. Is this a mere stylistic change? Perhaps. Is it due to the fact that the Previous Conservative Code was meant for rabbinical students whereas the New Conservative Code is meant for lay people (xxxiv)? If for the latter reason, is the implication that in the year 2012, lay Conservative Jews are not expected to be able to read Hebrew words? Wertheimer seems to

confirm this latter view "[M]any individuals raised in Conservative Synagogues tend to have received a minimal Jewish education and this has left them, as adults, unable to participate in religious services that are still almost entirely conducted in Hebrew and presupposes a certain level of Jewish literacy" (Commentary, September 2007). I was surprised to read the definition of Conservative Judaism in the New Conservative Code: "Many people make the mistake of thinking that the differences between Orthodox, Conservative and Reform Judaism are a matter of quantity: Orthodox do the most, Reform the least, while Conservative is somewhere in the middle. This is not accurate. The real differences that distinguish the movements form one another are about theology--that is, what we believe. It is what we believe about God that leads us to do what we do" (Introduction pp. xxxvi, xxxvii.) These differences consist of, according to the author, our beliefs about creation, revelation and redemption. The author continues "It is our beliefs about these issues and our answers to these questions that define us as Orthodox, Conservative, or Reform, or as Reconstructionist or Renewal." At this point I held my breath, I was about to be informed how Conservative Jews understand these issues, but alas this information was not forthcoming--not here, not anywhere in the volume. In any case, I would take issue with the author on both of the above points. First of all, the reality is that when it comes to observance of the mitzvoth the three major movements do indeed fit neatly on a continuum with Orthodoxy doing the most and Reform the least. Second, there is so much diversity within Orthodoxy itself on how to understand creation, revelation, redemption and a wide range of issues that I don't see how this can be any type of yardstick for differentiating the movements. Visualize the distance between Satmar and Neturie Karta on one end, and Avi Weiss, David Hartman and Yeshayauh Leibowitz on the other. The common denominator of Orthodox Jews is not how they understand Judaism but in their shared commitment to observing the mitzvoth. If I were asked to explain what makes Orthodox and Conservative theology different I would say it is primarily in the method and speed in which halakhah is made to adapt to modern values and sensibilities. Within Orthodoxy changes to halakhah are slow, deliberate and erratic (except when adding stringencies hareidi Orthodoxy appears to be moving at a reckless pace.) In Conservative Judaism, however, halakhah changes rapidly. Even when an issue is debated over a period of 510 years, such a period is still miniscule when placed over a denominator representing the number of years over which halakhah has reigned. This rush to modify halakhah, and its resultant consequences, have moved Conservatism in directions its creators had never intended. Let us look at some of these halakhic issues. Driving to Synagogue on Shabbat Regarding driving to synagogue on Shabbat, the Previous Conservative Code (85-86) states, "First, there is the prohibition against creating fire. Even according to the opinion that electricity is not fire, actual fire is created in the engine of the car. (The argument that combustion was not included in the prohibition is not convincing) ... The Law Committee of the Rabbinical Assembly, in its celebrated resolution on travel on the Sabbath, has made one exception to this rule ... many congregants live far from the synagogue and cannot attend services unless they ride. For many of these people, attendance at services is their only contact with religious life and practically their only awareness of the sanctity of the Sabbath ... But the decision must not be understood as an outright permission to travel to the synagogue ... Our fathers, and many of us today, would opt not to ride ... we must not construe this opinion as a general heter, but rather as applying to individual cases where a choice must be made. Every other alternative must be exhausted first."

The distaste for this "heter" in the author's mouth is palpable. Driving a car creates fire. The author of the Previous Conservative Code would not use a car on the Sabbath; his father surely not. Perhaps, according to the author, for people who have no other contact whatsoever with Judaism it is okay. The "heter" reads almost like the rationalization of some kiruv organizations who invite perspective baalei teshuva to their home for a Sabbath meal knowing full well that the only way they could possible get there is by driving. I assume these outreach organizations rationalize this heter by saying, much the same, that these people would anyway be driving on Shabbat; and also that perhaps the end (teshuva) justifies the means (desecrating Shabbat.) The New Conservative Code (132-133), however, seem to have forgotten the rationale for allowing driving to synagogue on Shabbat: "A majority opinion allowed for driving to the synagogue on Sabbath when walking would be unreasonably difficult. This ruling was a concession not only to the realities of life in the suburbs, where Jews lived at great distances from the synagogue, but also to the fact that many synagogues remained in downtown areas that were suddenly very far from their constituencies ... The Committee admitted that it was still divided on whether there was a general permission for riding to the synagogue on Shabbat, or if riding to the synagogue should be allowed only in emergency situations ... Throughout this discussion, however, it was always clear to the CJLS that the ideal practice was to walk to synagogue on Shabbat. We would like to reaffirm that ideal as ours as well. However, we do not live in an ideal world ... For those who determine that participation in communal prayer trumps observing the laws that forbid driving on Shabbat, we offer the following guidelines. Those who can walk to the synagogue should do so. Every attempt should be made to spend Shabbat within walking distance of a synagogue. It is never acceptable to choose to drive on Shabbat when one can avoid doing so. Where this is not possible, travel should be limited to trips to and from the synagogue." Notice the change in tone. There is no admission that driving a car is a clear desecration of Shabbat. Driving is perhaps not the ideal, and it is better to walk. If the synagogue is too far, however, "when walking would be unreasonably difficult," or if an individual feels that participation is synagogue is more important than violating Shabbat then by all means go ahead and drive. There is an interesting unforeseen effect that resulted from this "heter." The authors point out that because Conservative worshippers understood that it was permissible to drive to the synagogue on the Shabbat the congregants made no effort to live within walking distance of their synagogue. This in turn prevented Conservative communities from forming around the synagogue. The result was that the people on their congregant's block, those with whom they would socialize, were most likely not members of their own synagogue, and perhaps gentiles. The atmosphere of the Shabbat in their community was thus not conducive for Sabbath observance; and with pressures to conform to society the resultant drift from religious observance was almost assured. The dictum of hazal comes to mind: "More than the Jews preserved the Shabbat the Shabbat preserved the Jews." When Shabbat is abandoned; when the community is not made up of like-minded Jews, assimilation is a natural consequence. Despite the way Shabbat driving is portrayed in the New Conservative Code, however, a backlash seems to be developing. Conservative Rabbi Adam Frank, the spiritual leader of Moreshet Yisrael, writes "I believe the Conservative Code Committee should repeal the ruling that permits driving on Shabbat and holidays" (Jerusalem Post, 12/23/12.) This is a bit of irony regarding the ruling permitting driving a car on Shabbat. When it came to ruling on the use of a bicycle on Shabbat, a type of vehicle that uses no electricity, the Conservative

movement decided to uphold the traditional prohibition (133) even though in the case of a bicycle there are legitimate precedents for its use on Shabbat. Imagine Conservative Judaism today had the rulings been reversed--to prohibit the car and permit the bicycle. Late Friday Night Services Another area where the rationale of the original ruling seems to have been forgotten is in regard to the late Friday night service. The Previous Conservative Code (62) states: "Because of economic conditions and other factors in American life, it became difficult for most Jews to attend the Friday evening services at the prescribed time (sundown). To salvage some sense of the sanctity of the Sabbath and some awareness of this service, it became customary to hold Sabbath services later in the evening ... Of late, dissident voices have been raised suggesting that the institution is at best a mixed blessing ... At present the old economic reasons are not as urgent as they were in the past. With the shorter working day it may become possible to reinstate the service at its proper time." The author is embarrassed to state the obvious--that the late Friday night service was instituted to accommodate those who continued to work after sun-down, when it is already Sabbath. We do, however, hear the pain in his voice regarding this practice: "To salvage some sense of the sanctity of the Sabbath"; "Dissident voices have been raised"; "it may become possible to reinstate the services at its proper time." The New Conservative Code (102-103), however, does not find it necessary to bemoan this bizarre custom: "By the middle of the twentieth century, however, it became apparent that many people were unable to make it home on Friday in time for a traditional Shabbat service at sundown, especially during the fall and winter months when Shabbat can sometimes begin very early. In response, synagogues began offering late Friday evening services that usually began at 8:00 or 8:30 p.m. year-round." Here there is not even a hint that the late Friday night service is wrong. There is only the mention of "In recent years, another trend has developed as large numbers of congregations have gone back to the practice of having Friday evening services at sundown." It sounds like they are mentioning a possible return to a quaint tradition, but the authors are afraid to tell us, whether it would be a change for the better. There is no clear message that people should not be working after sundown on Friday. The reader is left guessing which approach is better while the author goes on to inform us that reading the Song of Songs on Friday night is a worthy custom. Conservative Rabbinic Decision Making Halakhic rulings in Conservative Judaism are decided by the Rabbinical Assembly's Committee on Jewish Law and Standards, often referred to as the Law Committee or the CJLS. It consists of twenty-five voting members, all rabbis, and six non-voting members, one of whom is a cantor and five of whom are lay people. Any decision which receives at least six votes is considered a valid position which a rabbi may implement for his/her congregation (62-63). It is thus possible to have authoritative decisions which conflict with each other. The problem with this approach is that even a minority of members of the CJLS can enact radical changes to halakhah which can then be adopted by any Conservative congregation. This process puts undue pressure on Conservative rabbis to conform to the latest social norms and implement

radical changes to halakhah. This is unfortunate. Halakhic decisions--especially those which undo long-held Jewish traditions--must be considered dispassionately, and over a long period of time during which the consequences of the change can be viewed from a broad perspective. Conservative Judaism, in its rush to update halakhah, has become a religion which is becoming unrecognizable to its Orthodox brethren. Homosexuality and Same-sex Unions The Conservative attitude toward male homosexuality has changed radically in the past 20 years. In the mid 1990's a resolution was passed supporting full civil equality for gays and lesbians; it deplored violence against gays and lesbians; it welcomed gays and lesbians to be members of the synagogue; and it called for an increase in awareness and understanding for gays and lesbians (660). Nothing within these pronouncements appears to do violence to Halakhah. However, from 2003-2006 things began to change. Rabbi Elliot Dorf in his section on homosexuality explains that currently there are two conflicting positions which have been approved by a majority of the CJLS. The Roth position allows rabbis to refuse to participate in a same-sex commitment ceremony, while the Dorf, Nevins, Reisner position permits rabbis to participate in same-sex commitment ceremonies. Despite this lenient position, it does advise that if a gay couple asks for guidance "the rabbi should inform them of the Torah's ban on anal sex." If past trends within Conservative Judaism are any indication, twenty years from now almost all Conservative rabbis will be performing same-sex commitment ceremonies and no mention will ever be made of "the Torah's ban on anal sex." The State of Israel Surprisingly, the Previous Conservative Code (p. 144) devotes a mere 8 lines to discuss Yom Hashoah, and only 14 lines to the celebration of Yom Ha'atzmaut. The New Conservative Code, however, discusses these topics across almost two full pages (223224). It also contains an entire section, "Israel" (339-359) stressing the importance of the State of Israel to the Jewish People. In fact this chapter ends with a stirring quote from Rabbi Ismar Schorsch "Israel is not only the birthplace of the Jewish people. But also its final destiny." But lest we jump to the conclusion that all American Jews are in the forefront of advocacy for the State of Israel Jack Wertheimer gives us some sobering news. Regarding liberal-leftist Jews, he writes that despite the trend to publically discuss all types of ideas in the public media "it dismisses talk of Israel's vulnerability or of threats to Jewish survival in the United States." In another telling incident he relates how one-hundred alumni from AVODAH, a domestic Jewish service organization, protested against sending representatives to engage in social action in Israel "Because the non-Zionist among them would feel "marginalized" by any activity conducted anywhere in the state of Israel ... And when it comes to left-leaning political consensus ... no effort is made either to seek or to accommodate dissenting voices" (Commentary, June 2012). Feminism Conservative Judaism has capitulated to the outcry of feminists who seek equality with the male in all religious roles. There is no soul searching in the Conservative movement on whether they were

right to institute egalitarian treatment of women in all ritual areas. In synagogues women are not separated from men; woman can be counted for a minyan (if they accept time-bound mitzvoth); and, more recently, women have also been permitted to serve as rabbis. This is another case where haste led to the wrong decision. Could not have women been treated equally in synagogues by simply dividing the seating down the middle, seating the men on one side and the women on the other? And as for women being able to participatory fully and assume leading roles in synagogues these type of innovations are now being implemented in some Orthodox synagogues in Israel--but in a way that does not cause havoc to halakhah. Red-lines and Soul Searching There do seem to be some red lines laid down by the Conservative movement. These include the prohibition of performing a marriage for a divorced man or woman who has not obtained a get; officiating or even being present at the marriage of a Jew to a non-Jew; officiating at a purely civil marriage; determining Jewish status based on anything other than matrilineal descent or conversion; and supervising any conversion that omits immersion in a mikvah in the case of a female, or immersion and b'rit milah, for a male. These red-lines are commendable and do serve as a demarcation between Conservative and Reform Judaism. 13 of 13 people found the following review helpful. Quite a comprehensive compendium for the committed Conservative Jew, or for someone who wants to be. By Dave I haven't finished the entire book, but so far, I like what I've read. I think that the book does two things very well. First, it explains with a high degree of clarity, and in unprecedented detail, what it means to be a Conservative Jew. Second, it goes well beyond the things that are arguably most commonly associated with being religious, that is, Shabbat (Sabbath), Kashrut (keeping kosher), tefillot (worship and prayer) and holidays. It also explains topics such as business, personal relationships, ethical conduct, and many other aspects of daily life. So for those seeking to become more religious but not ready to reorganize their kitchens, it provides many other areas in which one can start to deepen their personal observance. As a somewhat knowledgeable about Conservative Jewish observance, people (Jewish and nonJewish) often ask me questions about Shabbat, Kashrut and other religious issues. As I read those chapters, they seemed to answer virtually all of the questions I am commonly asked. I also found that some of my questions were answered as well. I am enjoying the book, and I recommend it to anyone who wants to know more about what Conservative Judaism is, as well as those on a personal journey to deepen their understanding and commitment to living a Jewish life. See all 40 customer reviews...

THE OBSERVANT LIFE: THE WISDOM OF CONSERVATIVE JUDAISM FOR CONTEMPORARY JEWS BY MARTIN S. COHEN, MICHAEL KATZ PDF

From the description over, it is clear that you should review this book The Observant Life: The Wisdom Of Conservative Judaism For Contemporary Jews By Martin S. Cohen, Michael Katz We supply the on-line e-book qualified The Observant Life: The Wisdom Of Conservative Judaism For Contemporary Jews By Martin S. Cohen, Michael Katz right here by clicking the link download. From discussed e-book by online, you could give more advantages for lots of people. Besides, the visitors will certainly be likewise easily to obtain the preferred e-book The Observant Life: The Wisdom Of Conservative Judaism For Contemporary Jews By Martin S. Cohen, Michael Katz to check out. Find the most favourite as well as required publication The Observant Life: The Wisdom Of Conservative Judaism For Contemporary Jews By Martin S. Cohen, Michael Katz to review now and also here. Review The Observant Life displays Conservative Judaism at its thoughtful and instructive best. Thoughtful Jews and religious persons of all faiths will want to own and consult this volume for Jewish wisdom and guidance. --Rabbi David Ellenson, President Hebrew Union College-Jewish Institute of Religion An incredible guide to living in this century according to Jewish law, The Observant Life deals [with] . . . every aspect of our lives and brings the wisdom of our faith and its sages to the situations at hand, [it features] solid scholarship, thoughtful explanations and wise guidance for 21st century Jews. --Ruth W. Messinger, President American Jewish World Service I found reading The Observant Life to be an enriching experience. It was not just that I learned more about the Jewish tradition, ritual and halakhah . . . readers like me will find this book of enormous value and will refer to it over and over again. --Ambassador Dennis Ross Counselor at the Washington Institute for Near East Policy former American envoy on Middle East peace. An incredible guide to living in this century according to Jewish law, The Observant Life deals [with] . . . every aspect of our lives and brings the wisdom of our faith and its sages to the situations at hand, [it features] solid scholarship, thoughtful explanations and wise guidance for 21st century Jews. --Ruth W. Messinger, President American Jewish World Service I found reading The Observant Life to be an enriching experience. It was not just that I learned more about the Jewish tradition, ritual and halakhah . . . readers like me will find this book of enormous value and will refer to it over and over again. --Ambassador Dennis Ross Counselor at the Washington Institute for Near East Policy former American envoy on Middle East peace. About the Author Martin S. Cohen, the senior editor of this volume, is the rabbi of the Shelter Rock Jewish Center in Roslyn, New York, and the chairman of the editorial board of Conservative Judaism, a quarterly journal published jointly by the Rabbinical Assembly and the Jewish Theological Seminary. His

latest book, The Boy on the Door on the Ox, was published by Aviv Books in 2008. Michael Katz, the associate editor of this volume, has served as the rabbi of Temple Beth Torah in Westbury, New York, since 1979. He is the co-author with the late Gershon Schwartz of Swimming in the Sea of the Talmud (Philadelphia, 1997) and Searching for Meaning in Midrash (Philadelphia, 2002).

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