Customer Reviews (4)

A manual for humanistic Judaism
A simple, straight forward presentation of Humanistic Judaism, with cultural and historical informtion about Jewish customs and holidays. It is especially useful in sorting out what's worth keeping, and what's not, for those who don't believe in god but want to stay Jewish.

Like I said before -- Jewshness is BOTH culture and religion
I'm giving this book five stars, NOT because I agree with its theology (I most certainly do NOT - I myself am a religious Jew) but because it is well-written and thought provoking in its own genre.Judith Seid is a "cultural Jew," that is, a Jew who relates to the history, music, art, customs and traditions of Judaism in a secular way, but who does not believe in God or "the religion."Her book explores non-theistic ways that cultural Jews can connect with their heritage. (Isaac Asimov would have loved this book -- he was just such a cultural Jew.)

Much of this book is way too secular for my own tastes, but the author does raise some challenging questions about Jewish history, liturgy, and traditions that made me stop and think.She has also clearly demonstrated what I have been saying for years, namely, that Jewishness is more than just a "religion."This book clearly explains that POV.

Although Judaism is commonly defined as a religion, the Hebrew language does not have a separate word for "religion."Neither does Yiddish -- the closest you can come is "Yiddishkeit," which simply means "Jewishness" and encompasses everything from liturgy to foods and music.

I myself define Jews as a tribal culture in the anthropological sense: common language (Hebrew), common land of origin (Israel), common ancestor story (Abraham and Sarah), common foods and holidays, and common religion.(Seid does not use this exact breakdown in her book, but her ideas are compatible with the tribal model.)A secular Jew may reject "the religion," but still deeply connect with the other aspects of Jewish culture, in the same way that a Native tribal person might remain connected with their language, foods, dances and ceremonies, even if they do not believe in the tribe's mythology.

Much of this book focuses on how to re-define Jewish holidays and life-cycle events in non-theistic ways.There is a strongemphasis on connecting with the tradition through land and nature.The holidays themselves are labeled according to the seasons in the Contents, and the observances she suggests are centered around such activities as growing your own horseradish for the Passover Seder, feeding the homeless during Sukkot, seeking introspective solitude with nature on Yom Kippur, tasting fruits on Tu B'Shevat, etc.There are lots practical suggestions and resources, too, including recipes and websites that I found useful even though I'm not a secularist.(One site, for example, told me where to get pre-fab hardware for erecting a sukkah with 2 x 4s.)

This book is more than mere "lox and bagels Judaism."Seid hasgiven a lot of serious thought to her presentation and, whether or not you can accept her point(s) of view, it is clear that she is fully committed to her Jewish identity.I recommend this book to anyone -- Jewish or not -- who would like to understand why being Jewish is so much more that a "faith" or "religion."

A fascinating perspective on secular Judaism
"God-Optional Judaism," by Judith Seid, is an intriguing book that offers an answer to the question: Do you have to believe in God to be a practicing Jew? Seid says "No."

Seid explores the notion of secular Judaism: a way of life, or a cultural and ethical path, that is liberated from traditional notions of deity. You can be an agnostic or an atheist and still practice a meaningful form of Judaism, according to Seid. She offers suggestions for those interested in starting a secular Jewish congregation, and includes an informative "question-and-answer" section in the book.

Seid's book is well-written and thought provoking. Although she is writing from a Jewish perspective, I believe that many of her ideas could be equally useful to people of other faith traditions (Christian, Muslim, etc.).

Rediscovering Judaism
God-optional Judaism by Judith Seid (isbn 0-80652190-2)

Judith Seid has the enormous gift of writing simply and clearly about complicated issues. In one slender volume she manages to summarize the history of Jewish belief systems down to present times, and discuss the various approaches of each system to traditional holiday celebrations and life cycle observances. Despite having had a lifetime of Jewish education hardly a page went by in which I did not discover a new insight. But for me, two other features of this book make it invaluable. First, it is fair minded and inclusive. Seid is not out to convert so much as to inform. Without getting bogged down with the myriad details of Jewish observance she succinctly clarifies the choices available to someone interested in modern Judaism. Equally important she elucidates the historical validity of these choices, demythologizing the claims of "authenticity" or superiority posed by some. You decide what fits you, within established, centuries-old alternatives. What brings all this home is her frequent use of anecdotes culled from her pastoral experience, poignant examples of the questions so many of us confront in examining our beliefs. My one criticism may seem like a quibble. She appears to be saying that secular spirituality is confined to social interaction, even though in other sections it is clear that she does not define spirituality in such narrow terms. This book is essential reading for those people who wonder about Judaism and/or its relevance for their own lives. ... Read more

Customer Reviews (3)

Bar mitzvah present
Presented with the coming-of-age ceremonies of my nieces and nephews, I sought an anthology of writers who express their Jewishness in the tradition of Albert Einstein, Woody Allen, and Carl Sagan, in an inspiring way, as a stimulus to further thought. That's approximately what we have here, though it's a bit wider-ranging.

Shopping Around
I had always thought of myself as Jewish, always celebrated the holidays with my parents at home.But then I was bat-mitzvah age and suddenly I didn't want to go to synagogue and memorize hebrew texts.I wanted to dosomething more meaningful to myself.And so we, as a family, shoppedaround.We spent hours at libraries and read countless books about Jewishheritage and the religion, finally stumbling upon Secular HumanisticJudaism.It fit us exactly.We think of Judaism as our heritage andreligion, though in a modern scientific age we'd given up believing in theBible literally.One line in the introduction of this book statessomething like, 'Our God does not care whether or not we eat tuna withmayo.'And we agree wholeheartedly.So if you're looking to understandthese new movements of Judaism, beyond reformed, I recommed this book.Ittraces the history of the movement through powerful Jewish thinkers andwriters of the centuries.I encourage you to explore, find what Judaismmeans to you, to shop around.

Shopping Around
I had always thought of myself as Jewish, always celebrated the holidays with my parents at home.But then I was bat-mitzvah age and suddenly I didn't want to go to synagogue and memorize hebrew texts.I wanted to dosomething more meaningful to myself.And so we, as a family, shoppedaround.We spent hours at libraries and read countless books about Jewishheritage and the religion, finally stumbling upon Secular HumanisticJudaism.It fit us exactly.We think of Judaism as our heritage andreligion, though in a modern scientific age we'd given up believing in theBible literally.One line in the introduction of this book statessomething like, 'Our God does not care whether or not we eat tuna withmayo.'And we agree wholeheartedly.So if you're looking to understandthese new movements of Judaism, beyond reformed, I recommed this book.Ittraces the history of the movement through powerful Jewish thinkers andwriters of the centuries.I encourage you to explore, find what Judaismmeans to you, to shop around. ... Read more

Product Description
Compiled by Dan Cohn-Sherbok, Harry Cook & Marilyn Rowens, this book is both a biography of and a tribute to the remarkable life of Rabbi Sherwin T. Wine. With contributions from 25 people close to Rabbi Wine and the Secular Humanistic movement he founded over 40 years ago, this book provides many unique perspectives of Rabbi Wine's life. The final chapter, written by Rabbi Wine, reflects on his life and what the movement has meant to him. ... Read more

Customer Reviews (2)

A Courageous Rabbi
A Life of Courage was published four years before the untimely death of Rabbi Sherwin T. Wine.It is a compilation of tributes from people around the world who knew him best.I found it a fascinating read about a man who had the courage of his convictions and acted fearlessly on them.
Edward J. Klein,Jamaica Estates NY

Cohn-Sherbok should stick to his day gig(whatever it is)
Anybody who could write something titled 'A Life of Courage' about "rabbi"
...whoops... Mr. Sherwin("God is irrelevent") Wine (or the original "Sherwin Wine"-Mordecai "God is a cosmic process"Kaplan)should be writing...comedy.(see,for example, the award winning article ,titled 'Renegade Rabbi' by Brian Schiff on "rabbi" Sherwin Winein the March 9,1986 issue of The Detroit News...I still consider him a quack).I gave this 1 star-I don't know how 5 appears-unfortunately there are no negative numbers. ... Read more

Product Description
A contemporary vision of secular Judaism, containing a wide-sweeping cultural history of the Jewish people and a guide to self-definition for contemporary Jews seeking their identity in a non-religious culture, this book by Jewish historian Abraham Arnold has helped many Jews of younger and older generations find cultural self-understanding and peace without the obligation of conforming to the covenants of organized religion. Chapters on Judaism and feminism are especially fascinating. ... Read more

Product Description
This book presents an exceptional and stimulating view of Judaism and what it means to be Jewish. Instead of basing his arguments on blind faith and quotations of sacred texts the author argues for a Judaism oriented by humanistic values and personal freedom.

For almost two thousand years, historical circumstance has made being Jewish a matter of fate. Now it is becoming more and more a matter of individual choice. Judaism for Everyone ... without Dogma is an effort to contribute to the advancement of a Judaism that is based on freedom not on fear or blind acceptance of authority.

Tradition and collective memory are raw materials that each generation must reinterpret and in which new meanings are found. Individuals that value their capacity to decide what is right and wrong cannot accept ready-made formulas. For them the question is not what Judaism is but rather how to find their own way to be a Jew.

In a series of short chapters the reader will travel through Jewish history from biblical times to our days. He will find that the making of the Jewish people was always influenced by other cultures and through this long history different models of Judaism developed. The author shows how Judaism survived by reinventing itself by adapting to new circumstances and cultural change. The more open the local society was the more diverse and rich Judaism became. Diversity and pluralism do not endanger Judaism. On the contrary, it only threatens those that claim a monopoly on deciding what Judaism should be.

The second part of the book presents a panorama of the different ways that in modern times the Jews absorbed the cultural and political values of the Enlightenment, producing a pluralistic culture. From Spinoza to Einstein, from Freud to Buber, from Kafka to Amos Oz a vibrant Jewish culture has developed which is based on reason and humanistic values, not on dogma. It is this culture which has become the common ground for most Jews today. ... Read more

Customer Reviews (1)

Judaism for Everyone - comprehensive yet accessible
Bernardo Sorj's "Judaism for Everyone ... without Dogma" provides us with a historical sweep through Jewish history, placing Jews and Judaism in context throughout their development. The book is both stimulating and motivating, allowing a quick yet substantial grasp of a people who have survived, flourished and embraced the times in which they have lived over the centuries. Writing in an accessible style, Sorj posits a Humanistic Judaism which empowers the individual and community rather than stultifying religious or political hegemonies;this augurs well for the future of a culture in transformation.
- Stephen M. Finn, Professor Emeritus, University of Pretoria, South Africa ... Read more

Product Description
The celebration material in this book is primarily verbal. It is also strongly intellectual and ideological, as well as reflective and sentimental. The style rests on the conviction that celebration events can touch both the mind and the heart; the content rests on the conviction that reason and emotion, inspiration and integrity, humanism and Judaism, are not separate, but complementary. ... Read more

Customer Reviews (1)

Not as humanist as I had hoped
Interesting, but I was hoping for a more non-religious group, more humanist non-theist, guide to celebrations such as naming ceremonies. ... Read more

Customer Reviews (1)

The Optimistic Jew
The recently deceased Rabbi Wine presents a critical philosophical and historical overview of Jewish identity with clear and straightforward alternatives accessible to the modern Jew. Wine takes Mordechai Kaplan's views (the Reconstructionist Movement) to what I believe are a logical conclusion - Judaism has no need of the God hypothesis. The Society for Humanistic Judaism, like Reconstructionism, is an authentic American creation.Yet like Reconstructionism it has not become a mass movement of choice of American Jews.In my own book "The Optimistic Jew: a Positive Vision for the Jewish People in the 21st Century" I posit that if they applied their energies to the "secular" Israeli they would have an opportunity to make their approach to Jewish identity a major social and cultural force in Israel.This in turn would oblige a greater number of American and European Jews to reflect on their approach to Jewish identity. A must read for the concerned modern Jew.
... Read more

Customer Reviews (5)

The Future of Judaism
Judaism Beyond God - Sherwin Wine

A the oldest of the three major monotheisms, it can be expected that Judaism would be in the forefront of the move toward agnostic secularism and the recognition that the major philosophical question - "Why is there something instead of nothing?" - cannot be answered. Wine follows in the footsteps of Russell, who, in his 1927 talk before the South London Branch of the National Secular Society, stated "Why I Am Not a Christian." Wine differs by emphasizing a cultural identification; saying that a Jew is someone who identifies with the history and the fate of the Jewish People. Russell by contrast emphasizes core beliefs. As a rabbi with a rich personal connection to his cultural roots, Wine is not willing to advance the march of progressive cicvilization away from tribalism and advocate for the disappearence of group markers as a step toward a more inclusive humanism; but his argument obviously accepts this possibility.

You need to be an atheist and a jew
The reviewer who wrote that Humanists can't have it both ways (being Jewish and a Humanist) exposes how unqualified he/she is to give advice to Jews or Humanists when he/she uses the term Godhead in the context of Jewish Theology. As in: How can it be Judaism when one leaves out the Godhead.Ha Ha! Judaism leaving out the Godhead....is Judaism EXACTLY!
Anyway, only we Atheists who feel an affinity or affection toward other Jews while having no interest in Torah or Talmud can understand why a book like this and the movement started by the author could be relevant.Look, maybe it's just conditioning by having been raised a Jew but that's my life and I'm not going to artificially renounce my feelings to please atheists anymore than I'd pretend I believed in the Torah or what have you for Jews I come in contact with.
I think that, ironically, fundamentalist and orthodox religionites and activist Atheists share this either-or proposition. The quicker both groups get over it the happier this planet is gonna be!

The Emperor's New Clothes;Again
There is no requirement that Jews take Judaism seriously-and there is also no reason-or requirement to define Judaism without God-or to use the title,'Judaism Beyond God' as Judaism in any sense.Sherwin Wine,who was ordained as a Reform rabbi,came to believe that God is irrelevent to Judaism-and founded "Humanistic Judaism",marketing himself on TV talk shows and the local Detroit Jewish News(currently JN)-and is unfortunately taken seriously-but not by PT Barnum.Fans of his,with any sense of consistency,hopefully also believe that The Constitution should be irrelevent to lawyers. If anything,this book-written in the eighties- formally solidifies Wine-who believes that God is irrelevent-as one of the three most overrated Jews of all-time ,along with Spinoza(God and nature are the same)and "Rabbi"Mordecai Kaplan,founder of "Reconstructionist Judaism",who believed that 'God is a cosmic Process.' Buy the book by Hans Christian Andersen,instead.

godless judaism is a difficult concept
Rabbi Wine's book, Judaism beyond God presents all Jews with a paradox.Yes, the Jewish way of life, the family warmth, the sense of belonging are all positive virtues, BUT, how can one dispose of the Godhead and still leave a residue to which one can ascribe?This is the key question, and Humanistic Judaism, (a contradiction in terms, surely) is not, in my opinion the way forward.If you find Humanism attractive, then Jewish culture per se is not required, it is not a 'given' to leading a good and meaningful life. So, may I respectfully suggest to all Humanistic Jews that you can't have it both ways, you either take the package of Judaism, yes, God and all, or you stop playing games and think you can have the culture without the Deity.Be honest with youselves, either you are Jewish or you are not, sitting on the Humanist fence will not help you.

A "must read" for every atheist jew
This is a MUST READ for any jew who questions her/his role or identity as a jew in a world where creationism is indexed under 'mythology' (or should be). The old rabbinic explanations of "who is a jew" are replaced by simpler, believable secular-humanist definitions. For those jews who are confirmed atheists, you are not alone. Now there is a philosophy behind how one can be both an atheist and a jew, without a hint of hypocrisy. This book is not found in the catalogs of the my local Public Library (Vancouver), which in my opinion says much for the strength of the religious lobby in community education. If the philosophy of this book was made known to all jews then I believe jewish identity will be carried proudly by all jews, secular as well as religious, through the coming generations. ... Read more

Product Description
Why is marriage between Jews and Christians so common today, and should it be discouraged?What are the causes of anti-Semitism, and what are the consequences of its demise?Can one be Jewish without belief in God, without being religious, indeed, without Judaism?Can a nonreligious person enjoy a spiritual life?If one does not believe in God, are all values relative?

In contemporary society these timely questions are of great importance to both practicing and nonpracticing Jews.Daniel Friedman, a rabbi for almost forty years, has counseled thousands of Jews on the meaning of being Jewish.From his wealth of experience he has created this fascinating series of fictional conversations, each of them a distillation of many actual conversations.Each thoroughly explores one or more of these issues with sensitivity and offers much valuable advice culled from Rabbi Friedman's many years of thinking about what it means to be Jewish in a secular age. ... Read more

Customer Reviews (5)

Intriguing and, frankly, disquieting book about Humanistic Judaism
In the interest of full disclosure, it should be noted that I am neither a Jew nor a Judaist, and so my interest in the topics discussed in this slender (yet surprisingly pricey) volume is primarily intellectual.

The basic premise of this book is that Jews are a cultural, ethnic, and/or national group, that Judaism is the religion that this group has historically practiced, and that the two have been distinct and not necessarily overlapping categories since the time of Napoleon. In fact, Rabbi Friedman repeatedly asserts, most contemporary American Jews (the "culturally Jewish") are "Jews without Judaism," those who value certain aspects of their Jewish heritage without feeling compelled to believe in the G-d of Abraham or follow the guidelines outlined in the Torah. Instead of condemning these folks for abandoning their religion, this unconventional rabbi applauds them for their courage to admit to their irreligion as he introduces them to what he calls "Humanistic Judaism."

I've often heard contemporary liberal Judaism described as "ethical monotheism," but in this collection of fictional dialogues Rabbi Friedman openly derides monotheism (and theism in general) as untenable and without empirically verifiable foundation. (It is definitely odd to read a rabbi openly admit to being an atheist, and in the dialogues he explains how he feels his role as rabbi is not compromised by this lack of faith.) As well, he repeatedly critiques the idea of "Jewish ethics" or "Jewish values" (such as justice, compassion, and education), seeing them instead as the same liberal, secular values shared by other beneficiaries of the Enlightenment:

"There is nothing distinctly Jewish about values. This was the contradiction inherent within Reform Judaism. Values are universals: if they are valid, they are valid for everyone...For nonreligious Jews, the fiction that there are 'Jewish values' that they are upholding gives them the illusion that they are still maintaining Judaism. In fact, they are starting with the values of their Western, liberal, secular culture and then 'finding' them in traditional texts...The irony is that truly religious Jews---Halachic Jews---often advocate contrary values [based upon the written and oral Torah]." (pp.42-3)

In a similar fashion, Rabbi Friedman points out that many of the traditions found in contemporary Judaism are rooted in the need to maintain a Jewish identity rather than through the desire to obey G-d and His commandments.

This lack of faith in Judaism is not wrong, but is instead cause for rejoicing, Rabbi Friedman asserts, for two reasons. The first is that "one of the great benefits of Jewish experience, and of being Jewish, is that we are free from belief restrictions. The essence of being Jewish is the freedom to believe whatever truth your mind reveals to you" (p.57). (Ironically this assertion doesn't ring true for the same reasons that there aren't uniquely "Jewish values"---freedom to question and the primacy of reason belong to the ethos of the Enlightenment in general and not to one particular ethnic group.) The second reason is his contention that contemporary American Jews no longer face the ostracism and prejudice that forced them to establish an identity based on separation and difference from the dominant culture, and so the maintenance of this separation through heartfelt participation in the daily religious life is an outmoded behavior for most American Jews.

This book will probably help many cultural Jews feel good about their ability to remain Jewish without being Judaists, but it also feels a bit shallow. If there is no real difference between being Jewish and being non-Jewish in terms of faith or ethics, and if there is no need to maintain a sense of separate identity in a pluralistic secular society, then why continue to identify as Jews at all? Why not be Unitarian Universalists or even better, "humanists" (since that appellation is less of a mouthful)? Rabbi Friedman finally gets around to describing Humanistic Judaism on page 92 as "a nontheistic religion that combines a humanistic philosophy of life with the holidays, symbols, and ceremonies of Jewish culture," yet he concludes that this "religion" affirms the same old Enlightenment values as most of the culture at large. Are decontextualized holidays and symbols enough? Are they even necessary? Rabbi Friedman's conclusion seems to be that they are not:

"Once the two-millennia-old consciousness of difference---based upon exclusion---has disappeared, whether future generations of Jews will choose even to draw together into communities of fellow Jews is doubtful. That they will need or wish to formalize and express their Jewishness by means of holidays, ceremonies, and rituals is unlikely. Jewishness will be more a fading memory of ethnic ancestry than an experienced reality." (p. 102)

This disappearance need not be cause for alarm, he asserts, because the sense of separation between Jews and non-Jews was initially engendered by millennia of intolerance and persecution. Assimilation, to Friedman, seems a small price to pay for an end to those social conditions.

This was an intriguing and, frankly, disquieting book. Beginning with the premise that Judaism and Jewishness are distinct and non-overlapping categories, the author concludes that the former has all but disappeared, and that its demise ultimately portends the disappearance of the Jews as a people. That this is seen as a good thing might have been expected from a white supremacist or fundamentalist Christian writing on Armageddon, but it is definitely odd, to say the least, coming from a rabbi.

A book for the ages
This book speaks to profound truths about human beings and nature.Rabbi Dan Friedman, one of the first Humanistic Rabbis, certainly addresses Humanistic Judaism.But anyone interested in Humanism will want to read this book.Philosophy professors should consider adopting this book as part of their curriculum.

The evolution of a minority
Concise and simple, yet penetrating enough to explain Humanistic Judaism. Provides a helpful discussion of the historical roots of the change in Judaism and the roles of Napoleon and of the establishment of the USA in changing the historical status of Jewish people as a minority. Most interesting is the impact of of anti-Semitism on the religion. The last 3 pages are very useful regarding the understanding of the change in the Jewish identity. The book stands against the common wisdom of most of the Jewish writers who stresse demise of the Jewish identity to assert that the current situation and events will only carry a better future for the Jews. Jews today are freer than any other time in their history.

Bad Guidance
1000 words, huh?
The author thinks that Judaism is a dead thing with most Jews.Now, he's correct in that, but then he infers from that that we should allow it to be a dead thing and fashion Jewish life on that basis.At this point, however, now that he has seemingly pronounced Judaism as long dead, he substitutes only the most nebulous of definitions of what is a Jew.All he can come up is a thoroughly exsanguinated one in Conversation One:"It has to do with a sense of being part of a long history; of being part of ...the Jewish people, that is like an extended family with `branches' all over the world and reaching back many centuries into the past..."It doesn't seem to mean having any religious beliefs.The circularity of the definition is striking:Being a Jew is being a part of the Jewish people.And how then how do we define the Jewish people?As Jews?The author doesn't help us get past this.
He doesn't wait long to introduce us to his complete atheism.Without God, Judaism disintegrates like a molecule of tooth enamel deprived of its -OH radical by an acid.The author claims that Jews who pray don't really believe in the existence of God.So now he looks for why they shouldn't.
And we find that in Conversation Three, where the author sets forth the basis for his atheism."How could the universe have been `created'?Out of what?If there was `something' in existence before the universe was created, what was that `something'?Whatever it was, if it existed, what created it?And out of what?... And if you say, `The universe was created out of nothing,' what exactly does that mean?How can nothing exist?Only something can exist.It's impossible for there to have been `something' before the universe existed; and it's impossible for there to have been `nothing' before the universe existed.So, to say `The universe was created' is meaningless."
He is trying to make us dizzy with semantic trickery.It's the old "Nothing is something" game.A fundamental principle of logic is that you don't switch the sense of a word during an argument.If we stick with the usual sense of "nothing" to mean the absence of anything at all, then what we mean, by saying that the universe was created out of nothing, is that before the universe existed there was the absolute absence of anything at all.We don't mean that God used some substance called "nothing" and went ahead to create His universe with it."Nothing" is a concept, not a substance; "something" can be either.
The author's error doesn't stop here.Shortly he asserts that the universe always existed.Few astronomers will agree with him.The accepted theory of the Big Bang has it that there was a single, possibly ephemeral, moment when all the matter of the universe came into existence in a single, infinitely unstable mass that had to explode the instant it came into existence.
The author's discussion of morality is shallow.He asserts that the commandments about killing and stealing, for example, would be true independently of God.That is to miss the whole idea of Jewish belief.God makes murder wrong by building the concept of its wrongness into the act.The Greeks couldn't understand any of this either.Jewish teaching is that God created morality.To have discovered the rightness of morality is, in Jewish teaching, to have beheld the workings of God.The author does nothing to damage this teaching, contrary to what he believes.
He is superficial in his understanding of Torah.He cites the example of what was done with a man gathering sticks on the sabbath. There is more to the story than appears in the Bible.Oral Jewish tradition has it that the man who was gathering the sticks on the second sabbath observed by the Jews did so in order to be the example of what would happen because of the violation, so that no one else would experience the same fate.The rabbis also noted that from two appearances of the word "found," capital punishment needed the testimony of two witnesses.
This is a book written by a man who needs better training to be a rabbi than what he got.It is full of misinformation and bad guidance.Jewish readers can find much better sources for their religious questions:for instance, Herman Wouk; or, on the Internet, the Chabad Lubavich website.

The evolution of a minority
Concise and simple, yet penetrating enough to explain Humanistic Judaism. Provides a helpful discussion of the historical roots of the change in Judaism and the roles of Napoleon and of the establishment of the USA in changing the historical status of Jewish people as a minority.Most interesting is the role of anti-Semitism on the religion. The last 3 pages are very useful about the understanding of the change in Jewish identity. The book stands against the common wisdom of most of the Jewish writers of the demise of the Jewish identity to assert that the current situation and the future will only become better for the future of the Jews. Jews today are freer than any other time in their history. ... Read more

Customer Reviews (2)

concepts of secular judaism
This book concerns an alternative view of Judaism, from a humanistic, secular view as opposed to one based on religion.

Book on Secular Humanism
The book arrived at the appropriate time and in good condition. ... Read more

Product Description
Morning Meditations: Daily Meditations for Spiritual Humanists, by Barbara Kopitz is an inspiratonal book for Humanistic Jews and Humanists.As part of the literature of a growing worldwide movement, Kopitz, in her daily meditations affirms the power and responsibility of individuals to shape their own lives.Within a non-theistic approach, she offers all people a way to live a life of moral and ethical ideals, grounded in rational spirituality.Kopitz hopes to encourage us to start our days with an inspiring meditation, which we can use to energize ourselves, adding joy and purpose to our daily rounds.Quoting Jewish sources from biblical to modern times, she leads us on a course of action, filled with personal dignity, beauty and grounded in compassion for others.

The book, Morning Meditations, has 31 meditations, one for each dayof the month.It is divided into three groupings, each based onimportant and enduring humanistic values: Self-Love, Loving-Others andHigher-Self.Each page contains an inspiring quotation followed by ameditation and then an affirmation written by Kopitz herself, meant tobe read each moring.Her goal is to inspire us to enrich our days, toelevate our consiousness, contributing as best we can to a betterworld, each in our own way. ... Read more

Customer Reviews (3)

I eagerly look forward to each AM's reading.
Initially my plan had been to wait through the 31 days before thanking you for your wisdom and your recognition that there just may be a want or need for fully realizing and enhancing our humanistic spiritual aspect or self. Following the morning readings on Self-Love and Empowerment: Why WAIT? (In actuality today is 8 mornings following.)

With unbound respect, I dodiffer with you. Your daily reflections far exceed the endorphine rush fromchocolates, not to fail to mention the beneficial cosmetics it provides forthe face.I now eagerly look forward to each AM's arising with a smile onmy face before exiting the bed,your words and the smile rapidlyestablishing themselves into a 24/7 ritual.In my specific case, whenmeditative material supplants that first cup of coffee, you know you reallyhave something GOOD going for you.

Glorius moments of pause
At the age of 23, Barbara Kopitz walked away from one of her twice-yearly synagogue visits and vowed never to return. It was then she realized that praying to God, whether by thanking, promising, beseeching or glorifying, had little to do with her.Like thousands of other Jews, she asked herselfwhy she should recite prayers that had little meaning to her.Uponanswering, she became one more statistic in the growing numbers ofunaffiliated Jews living in North America.

Fortunately for us,Barbaradid not stay unaffilited for long.She became actively involved in aburgeoning new congregation of Secular Humanistic Jews in Birmingham,Michigan, founded by Rabbi Sherwin Wine in 1963.Thirty-five years later,she is still an active member and a leader in the growing worldwideMovement.

Barbara's new book, "Daily Meditations for SpiritualHumanists" is a beautifully written manual-a contribution toinspirational literature in general, and a significant addition to thephilosophy and teaching of Humanism, specifically. The book's 31 readingsand affirmations (one for each day of the month) gently guide us towardsliving a life of meaning and purpose.Barbara believes we can elevateourselves to become better people-but we have to work on it-always.WithBarbara's inspired words and easy-to-use book, she has given us a greatgift as we try to make our way, day by day, towards a more principled andthoughtful life.

As author and psychologist Sonya Friedman says, "Itis a rare work that can be universal and unique at the same time." But Barbara's body of meditations accomplishes both.While it guides us ona righteous path nestled on the foundatins of Humanism, it also addressesthe universal desire all people of all religions for a world based onpeace, love and compassion for others.

Barbara's way to achieve such aworld, and the way of Humanists in general, is based on self-determination,not divine inspiration or direction.

Reason, empirical evidence andconsequences of behavior are the basis for the moral and ethical valuesembedded in her work.she believes people usually turn to God andtraditional religions when they thirst for high moral and ethicalguidelines in their lives.But while religion and values have long beenenmeshed, she says, traditional religion doesn't have to be our only sourcefor enlightenment.Nor does a higher power have to be our only source fordirection.

Throughout her book, Barbara provides us with a call-to-actionand thought, inspired by Jewish history and culture.But readers from allreligions and denominatins could benefit from Barbara's book, because shegives us all the opportunity to carve out our own signature style ofapplication.For instance, in a meditation on Self-Esteem, she concludeswith theaffirmation: "I will be especially kind to others today. Lovingkindness is good for everyone, even me."In a section calledPeace, she says "Reflecting my desire to promote peace in the world, Istrive today for win-win results in my conflicts withothers."

"Meditations for Spiritual Humamists" is abeautiful book, inside and out.Not surprisingly, Barbara is an interiordesigner in her working life, trying to bring beauty, peace and order intoher client's homes.It's obvious from reading her book, she hopes to dothe same for us, albeit in a different way.

Barbara Kopitz's book makes aperfect gift for friends and family.Better yet, treat yourself.Startingthe day by reading one of Barbara's meditations gives us a glorious momentof pause, and the opportunity to constantly renew our life's journey withheart.

Thought provoking and exciting
I know "Morning Meditations" is meant to allow me to engage in quiet, reflective thought.However, I found it to be so thought provoking and exciting that my thoughts were jumping everywhere--bouncing all over mymind.Starting with "Self-Love" ("Hillel's..."If I amnot for myself...") to the "Higher Self" of selflessness, Iwas jumping up and down with affirmation!

To me, "MorningMeditations" is exciting!A shot in the arm to start the day, to puta smile in my heart, to straighten my posture and to greet each day withjoy. ... Read more

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High Quality Content by WIKIPEDIA articles! Humanism is an approach in study, philosophy, or practice that focuses on human values and concerns. The term can mean several things, for example, (1) a educational movement, associated especially with the Italian Renaissance, that emphasized the study of Greek and Roman literature, rhetoric, and moral philosophy - the humanities - in the formation of character. Historically, this revival of Greek and Roman learning was seen as complementing rather than conflicting with religion. Today, the words Humanist, humanism, and humanistic in this historical sense have broadened in meaning to encompass all literary culture (not just Greek and Roman), and indeed, cultural activity in general. ... Read more

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Chapters: Felix Adler, City Congregation for Humanistic Judaism, Brit Shalom, International Institute for Secular Humanistic Judaism, Birmingham Temple, Society for Humanistic Judaism. Source: Wikipedia. Pages: 34. Not illustrated. Free updates online. Purchase includes a free trial membership in the publisher's book club where you can select from more than a million books without charge. Excerpt: Felix Adler (August 13, 1851 April 24, 1933) was a Jewish rationalist intellectual, popular lecturer, religious leader and social reformer who founded the Ethical Culture movement and is thought to have been a main influence on modern Humanistic Judaism. He was born in Alzey, Germany, the son of a rabbi, Samuel Adler. The family immigrated to the United States from Germany when Felix was six years of age on the occasion of his father's receiving an appointment as head rabbi at Temple Emanu-El in New York. Felix Adler graduated from Columbia University in 1870 and moved to Germany where he received a doctorate from Heidelberg University. Starting in 1874 he spent two years at Cornell University in the Department of History as Professor of Oriental Languages and Hebrew before his "dangerous attitude" caused him to leave. He returned to New York and preached some sermons at the Temple Emanu-El in New York City where his father was still the head rabbi. He was noted for omitting reference to God in any of his Sermons, an unorthodox approach which made him suspect by many in the New York Jewish community and ended any thought of him succeeding his father. Then, at the age of twenty-four, Adler founded the New York Society for Ethical Culture in 1876. His sermon on May 15, 1876 is considered to be the date on which the religion he called Ethical Culture was established. His lectures before this society on Sundays in New York were well known and attended, and were routinely reported on in the New York Times. Adler's belief in deed rather...More: http://booksllc.net/?id=1073078 ... Read more

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Shabbes Book: A Secular Humanist Guide to the History, Relevance & Ways of Observing Shabbes, Shabbat, the Sabbath with an Annotated Bibliography (The International Institute for Secular Humanistic Judaism) ... Read more