The Hebrew Bible is also known as the Tanakh
or the Hebrew Scriptures
This point is also expressed by Jewish CPE supervisor Rabbi Julie S. Schwartz
when she writes: “Each CPE term
and nearly all of CPE’s history involves a Protestant worldview which must be
confronted, considered and then evaluated for its appropriate integration by a
Jew.” Julie S. Schwartz, “Nearly
There and Almost Included: Judaism and Pastoral Supervision”, Journal of Supervision and Training in Ministry, 2000, Vol. 20,
The expression that many Jews use is the Hebrew term tikun
olam - literally, “repair of the world.”
Martin Buber, The Way Of Man (New York: Citadel 1966), p.16.
The Talmud is the vast compendium of Jewish thought developed in the
post-Biblical world between c. 200 Before the Common Era (BCE) and 600 in the
Common Era (CE). There are two
Talmuds, the Babylonian Talmud that is the more authoritative, and the Jerusalem
Talmud that is the more authoritative, and the Jerusalem Talmud.
Babylonian Talmud Berakhot 5b.
Babylonian Talmud Nedarim 39b.
The five books of Moses: Genesis, Exodus, Numbers, Leviticus, Deuteronomy.
Mishna Avot [“Wisdom of the Ancestors”] 2.16.
The Mishna was compiled c. 200 CE (in the Common Era).
Abraham Joshua Heschel, I Asked For Wonder
(New York: Crossroad, 1991), p.88.
Abraham Joshua Heschel, God In Search of
Man: A Philosophy of Judaism (New York: Noonday, 1955), p.290.
In Hebrew, the Sh’ma or Deuteronomy
Abraham Joshua Heschel, Quest For God:
Studies in Prayer and Symbolism (New York: Crossroad, 1954), p.106.
Neil Gillman, Sacred
Fragments (New York and Philadelphia: Jewish Publication Society, 1990),
Harry Kemelman, Monday the Rabbi Took Off (Greenwich, CT: Fawcett Crest, 1973
Harry Kemelman, Sunday
the Rabbi Stayed Home (New York: G. P. Putnam’s Sons, 1969), p.58.
See Encyclopedia Judaica (Jerusalem:
Keter 1971). For a brief overview of contemporary American Jewish belief, the
interested reader is referred to the wide-ranging discussion published a few
years ago, David Berger, Saul J.
Berman, David R. Blumenthal, and others. “What
Do American Jews Believe? A
Symposium,” Commentary 102:2 [August 1996]: pp.18-96.
This cultural and theological pattern is so ingrained in the subconscious of
Jews that often it escapes their attention as well.
Bonita E Taylor, “Jewish Perspectives for Clinical Pastoral Supervision,” Journal
of Supervision and Training in Ministry, 2001, Vol. 20.
Trude Weiss-Rosmarin, Judaism and
Christianity ( New York: Jewish Book Club, 1947), p.54.
Babylonian Talmud Berakhot 60b.
Cf. Ephesians 2:8; Romans 3:21ff, 4:4ff.
Babylonian Talmud Berakhot 5a.
Weiss-Rosmarin, p. 61, quoting Babylonian Talmud Shabbat
Mishna Yoma 8.9.
David J. Zucker, American
Rabbis: Facts and Fiction (Northvale, NJ: Jason Aronson, 1998), p.277.
Deborah Tannen, “New York
Conversational Style” in International
Journal of the Sociology of Language, 1981, Vol. 30, p.137.
Among many characteristics, Tannen mentions specifically “faster rate
of speech”, “faster turntaking” among speakers, “cooperative overlap”,
“tell stories in rounds” and “preferred point of a story is teller’s
Deborah Tannen, “Talking New York”,
Deborah Tannen, “New York Conversational Style”, p.138.
Deborah Tannen, “Talking New York: It’s Not What You Say, It’s The Way
That You Say It”,
40. The Midrash is a collection of rabbinic sermons and interpretations of the Bible and Jewish law compiled between c. 400- 1550 CE.
© 2004 , Bonita E Taylor & David J. Zucker
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