Remix Judaism: Preserving Tradition in a Diverse World

Remix Judaism: Preserving Tradition in a Diverse World

by Roberta Rosenthal Kwall Raymond P. Niro Professor
Remix Judaism: Preserving Tradition in a Diverse World

Remix Judaism: Preserving Tradition in a Diverse World

by Roberta Rosenthal Kwall Raymond P. Niro Professor

Paperback(Updated Edition)

$19.95 
  • SHIP THIS ITEM
    Qualifies for Free Shipping
  • PICK UP IN STORE
    Check Availability at Nearby Stores

Related collections and offers


Overview

One of the most talked about books in the Jewish community when it originally appeared, Remix Judaism: Preserving Tradition in a Diverse World offers an eloquent and thoughtful new vision for all Jews seeking a sense of belonging in a changing world, regardless of their current level of observance. Roberta Kwall sets out a process of selection, rejection, and modification of rituals that allow for a focus on Jewish tradition rather than on the technicalities of Jewish law. Her goal is not to sell her own religious practices to readers but, rather, to encourage them to find their own personal meaning in Judaism outside the dictates of Commandment, by broadening their understanding of how law, culture, and tradition fit together. She inspires readers to be intentional and mindful about the space they allocate for these elements in defining their individual Jewish journeys and identities. The paperback edition includes a new preface addressing recently released findings, including the Pew Report on the American Jewish Community, exploring the challenges of practicing Judaism today.


Product Details

ISBN-13: 9781538163641
Publisher: Rowman & Littlefield Publishers, Inc.
Publication date: 03/01/2022
Edition description: Updated Edition
Pages: 272
Sales rank: 1,063,282
Product dimensions: 5.90(w) x 8.90(h) x 1.60(d)

About the Author

Roberta Rosenthal Kwall is the Raymond P. Niro Professor at DePaul University College of Law. She earned her JD from the University of Pennsylvania, an MA in Jewish Studies and a BA in American Studies and Religion. Kwall is the author of The Myth of the Cultural Jew: Culture and Law in Jewish Tradition (OUP, 2015) and The Soul of Creativity (Stanford UP, 2010). Her OpEds and articles on topics of relevance to the Jewish community have appeared in The Chicago Tribune, JTA, Commentary, The Forward, The Jewish Journal, The Jewish Week and Jewish Philanthropy.

Read an Excerpt

Excerpt from Remix Judaism © Reprinted with Permission

My husband often says that religion is an art and not a science. The arts are, of course, critical for the richness of life’s tapestry. The idea of seeing Jewish tradition as a form of art has the potential for helping non-Orthodox Jews think through the difficulties they confront in transmitting Jewish tradition in our diverse world.

I have always viewed human artistic creativity as a spiritual type of enterprise, even before the time I began to write about this idea on a more formal basis. Any creative artistic work, be it literature, music, or visual art, is the product of the author’s personal story as shaped by her own experience and her reaction to her surrounding environment. Early in my career as a law professor, I became an advocate for author’s rights, and much of my legal scholarship has focused on an author’s right to receive attribution and to safeguard her work from unauthorized changes that compromise its message and meaning.

About fifteen years ago, my legal research led me to an important book written by the historian Daniel Boorstin, The Creators, in which he observes that the Torah’s language that “God created man in His image…” furnishes a path leading man to regard himself as a potential creator. I had never thought about this insight before, despite having read the Biblical text many times. Around the time I encountered Boorstin’s book, I had begun to reconnect with Jewish learning, which had occupied a large part of my adolescent and college years. It suddenly occurred to me that the Jewish tradition is very much like a work of art that has been composed jointly by its many human authors, and based (at least in my view) on its Divine origin. As such, the tradition can be understood as reflecting the personal and environmental circumstances of many of its authors, both the rabbis and lay people. Therefore, both the laws promulgated by the rabbis and the practices of the people have a basis in the cultures that have surrounded the tradition’s authors.

After this realization, it was not a particularly difficult stretch for me to see that so many of the issues I had written about involving artistic works were also relevant to the Jewish tradition. Specifically, how much can a work (or a tradition) undergo modification and still be considered representative of its original meaning and message? What does society lose when a given work (tradition) loses its essential character and becomes something completely different? Further, who gets to make these changes and pursuant to what type of authority? At base, these questions are all concerned with “authenticity.”

These questions loom large in a post-modern age where it is expected that the audience will interpret texts and forge new meanings. They apply not only to artistic works, especially in our digital era, but also to Jewish tradition. Many argue that Jewish tradition, like art, should be subject to new interpretations, and invested with a sense of personal meaning, especially given the challenges of modernity.

There is a value to changes in any cultural tradition, particularly in more liberal pockets of the community. Still, changes that are not grounded in the fabric of the cultural tradition can compromise important values unique to the tradition. This concern with loss of value and dilution of the tradition’s authenticity justifies a perspective that embraces a degree of selectivity with respect to implementing changes in the tradition. This concern is particularly relevant to the Jewish tradition, which represents a minority culture in the Diaspora. The issue of how much change and evolution it can tolerate and yet retain its authenticity is one that has occupied much ofthe discourse in certain circles of Jewish thought since the inception of the Enlightenment.

I agree with my husband that Judaism is not a science but rather a form of art—a cultural product composed of law, wisdom, and narrative, all of which have been shaped by social forces over time and diverse geographic space. But I am also concerned about the potential loss of Jewish tradition on a more global level. Judaism has offered hope, comfort, and a good life path for thousands of years. The current trends showing an increasing disinterest in Jewish practice are disturbing. If this pattern continues, Judaism may wind up as the exclusive property of the most religiously observant of our people….

Jewish continuity is very much on the radar of liberal Jewish leaders, and their followers, even though they have different ideas from their Orthodox brethren about what measures should be invoked to achieve this continuity. I believe that the majority of Jews today, even those who are among the most assimilated, still would not agree with Gabriel Roth’s call for complete assimilation discussed in the Introduction. In their hearts and souls, many non-religious Jews still find value in Jewish tradition. And an explicit remix approach to Jewish tradition represents a particularly fruitful way to facilitate its transmission to future generations of non-Orthodox Jews.

The concept of remix Judaism appears in the Talmud, although it is not labeled as such. According to a well-known narrative, Moses visited the academy of Rabbi Akiva, who lived about 1400 years after him. But Moses failed to understand anything Rabbi Akiva is saying. It is all just so unfamiliar to him. Even so, Moses is comforted when Akiva cites the law as it was transmitted to Moses at Sinai as his original source. The point here is that Akiva and his colleagues were operating on the assumption that their work was indeed part of the tradition dating back to Moses, even as they applied a significant degree of remix.

This narrative often is used by rabbis of the more liberal denominations in support of new interpretations of Jewish law that may even conflict with prior tradition. Realistically, though, the majority of Jews today cannot be equated either to the students of Rabbi Akiva, or to modern rabbis, because they lack sufficient knowledge of the tradition and its development to make judgments with respect to the authenticity side of the equation. As a result, free choice usually will prevail at the expense of safeguarding transmission.

In the coming generations, our religious-cultural tradition is in danger of becoming a relic outside of Orthodox and other very traditional communities. The simple truth is that most Jews need to be more proactive when it comes to preservation of Jewish tradition, both religiously and culturally. To achieve transmission of Jewish tradition, personal and family Jewish norms need to be thoughtfully developed and implemented. Initially, this entails sufficient knowledge acquisition so that it is possible to select personally meaningful practices from the tradition that can be consistently performed. Realistically, these norms should be centered on Shabbat and holidays as well as the dietary traditions. These pillars of Judaism are still perceived even by non-Orthodox Jews as the most foundational elements of the tradition.

...I am not suggesting that transmission of Jewish tradition will only be effective if Jews strictly keep Shabbat, the holidays, and the dietary laws. But absent consistent observance of at least some of these fundamentals, transmission becomes a difficult proposition. In short, the key to fighting extinction of Jewish tradition in liberal communities is an emphasis by individuals and families (as well as institutions) on the proactive development of more Jewish norms of ritually centered engagement, even if that engagement looks different from the norms of more traditionally observant Jewish families.

Table of Contents

Table of Contents Preface by Roberta Rosenthal Kwall Acknowledgements Introduction: Why Remix Matters Chapter One: A Celebration of Shabbat and Holiday Tradition Chapter Two: Food: A Recipe For Remix Chapter Three: Marriage and Family Chapter Four: Children’s Jewish Education and the B’nai Mitzvah Experience Chapter Five: The Grandparent Factor: Life Stage Matters Chapter Six: Tikkun Olam: Judaism’s Most Celebrated Remix? Chapter Seven: Remix and the Power of Jewish Mourning Epilogue Bibliography
From the B&N Reads Blog

Customer Reviews