Followers

Tuesday, August 2, 2016

Rabbi Rifat Sonsino, Ph.D. (CV)



 RABBI RIFAT SONSINO, LLB, Ph.D., D.D
101 Braeburn Lane
Ashland, MA 01721
                                         


 Rabbi Rifat Sonsino is the Rabbi Emeritus of Temple Beth Shalom, Needham, Ma.  and a member of the faculty at Framingham State University. In the past, he has also taught at Boston College for 15 years.



Born in l938, Rabbi Sonsino attended the University of Istanbul, Turkey, and graduated in 1959 with a degree in law. After serving in the Turkish army as a tank commander, he went to Paris, France to study at the Institut International d’Etudes Hebraiques. In 1961 he entered the Hebrew Union College-Jewish Institute of Religion in Cincinnati from which he received his rabbinic ordination in 1966 with a Masters degree in Hebrew literature. In the meantime, he held student pulpits in McGehee, Ark., Jonesboro, Ark. and Kokomo, Ind.



After ordination, the World Union for Progressive Judaism sent Rabbi Sonsino to Buenos Aires, Argentina, to become the Rabbi of the only Reform Temple in the country, Temple Emanu-El (1966-1969). From 1969 to 1975 Rabbi Sonsino served at Main Line Reform Temple in Wynnewood, Pa. (a suburb of Philadelphia), and from 1975 to 1980 at North Shore Congregation Israel in Glencoe, Ill. (a suburb of Chicago). From 1980 to 2003, he became the sole Rabbi of Temple Beth Shalom in Needham, MA, a suburb of Boston. He retired in June of 2003. 
Since 2008, Rabbi Sonsino has been helping out Bet Shalom of Barcelona, Spain, an emerging Reform Congregation now affiliated with the World Union for Progressive Judaism, through personal visits and via Skype. 



Rabbi Sonsino, a past president of the Boston Area Reform Rabbis (BARR), has taken an active role in a number of community programs. He chaired the North Shore Interfaith Housing Council (Chicago), the North Shore Fellowship of Rabbis (Chicago), the Program Committee of the UAHC Eisner camp, the Needham Clergy Association, the Joint Committee on Reform Jewish Education (Chicago and Boston) and the North East Region of the Central Conference of American Rabbis (NER/CCAR). He has also served on the board of the Jewish Community Relations Council of Greater Boston (JCRC) and the Central Conference of American Rabbis (CCAR).



Rabbi Sonsino holds a Ph.D. from the University of Pennsylvania (1975) in Bible and ancient Near Eastern studies. His articles on Bible and Judaica have appeared in a number of scholarly journals. His book, Motive Clauses in Hebrew Law, was published in 1980 by Scholars Press for the Society of Biblical Literature. It was reissued in 2004. He is the co-author of Finding God: Selected Responses  (Daniel B. Syme, co-author) (NY: UAHC, 2002, Revised Edition), What Happens After I Die? Jewish Views of Life After Death (Daniel B. Syme, co-author) (NY: UAHC, 1990), Six Jewish Spiritual Paths (Woodstock, VT: Jewish Lights, Nov. 2000), The Many Faces of God; A Reader of Modern Jewish Theologies (NY: URJ Press, 2004) and Did Moses Really Have Horns? And Other Myths About Jews and Judaism (NY: URJ Press, 2009); Vivir Como Judio (Palibrio, 2012); Modern Judaism (San Diego: Cognella, 2013); And God Spoke These Words: The Ten Commandments and Contemporary Ethics (NY: URJ Press, 2014).  From 1997 to 2001, Rabbi Sonsino was the editor of the CCAR Journal-The Reform Jewish Quarterly.



In 1991 the Hebrew Union College-Jewish Institute of Religion bestowed upon Rabbi Sonsino an honorary doctorate in recognition of his 25 years in the Rabbinate. In 2016, he celebrated his 50th year in the rabbinate.

Wednesday, July 13, 2016

WHAT DOES IT MEAN "TO BELIEVE" IN GOD?



It depends if you are a theist or not. A theist is one who affirms that God relates to humans in an intimate fashion through knowledge, love, care, concern etc. A religious naturalist who is a non-theist considers God an impersonal force, an energy that animates the universe.
   

In English the expression “belief in God” or “faith in God”, reflecting mostly a theistic view, has a number of meanings, from simple “trust” to “total reliance,” almost a “blind acceptance.” In fact, Merriam-Webster, in one of its definitions states that “faith” is, “a firm belief in something for which there is no proof.” This definition is not too far from the one offered by the Church Father St. Augustine (5th cent, Algeria) who wrote, “Faith is to believe what you do not yet see,” or the satirist H.L. Mencken (1880-1956, Baltimore) who said, facetiously I assume, “Faith may be defined briefly as an illogical belief in the occurrence of the improbable,” and is taken to an extreme by Tertullian, an early Christian author who lived in the 3rd cent. Carthage, Africa, who allegedly said, credo quia absurdum est, namely, “I believe because it is absurd.” There are statements in Jewish sources that use “faith” in this manner too. Thus, for instance, Nahman of Bratzlav, a 19th cent. Hassidic master, wrote “Where reason ends, faith begins.”


Even though, in popular parlance, “faith” and “belief” are used almost synonymously, some ethicists prefer to separate the two by saying that “faith is irrational belief,” whereas “belief” is an idea that can be verified or tested using a scientific method.


In the Hebrew Bible, the root aman means “trust” or “reliance upon another.” Thus, for instance, Jacob did not “believe” (lo he-emin) his children when they told him that Joseph was a ruler in Egypt (Gen. 45:26). However, its basic sense is “firmness, steadfastness.” Thus, for example, Moses’ hands were “steady” (yede emunah) when Aaron and Hur sat, one on each side, supporting his hands up during the battle against the Amalekites (Ex. 17:12).  Similarly, in Job 39: 24, the horse “cannot stand still” (velo ya-amin) at the blast of the trumpet.  In Rabbinic Hebrew, Amen, means, “I affirm.” A Shtar amanah is a bill of indebtedness signed on trust that it will be carried out later on. 


A survey of the Hebrew classical literature indicates that when aman is used regarding human beings, the meaning is very often “to trust” or “to rely on.” For example, Moses is neeman, a most trustworthy human being (Num. 12:7). However, when the verb applies to God, it is extended from “steadfastness,” that is, “God is always there,” to almost blind faith (e.g., “Because you did not have faith in Me…” (Num. 20:12; see also Gen. 15:6; Ps. 78:22). Similarly, in the Talmud amanah refers to total faith in God, like anshe amanah (“people of faith” in God, Sot. 48b).


In a non-theistic religious naturalism of Judaism, “to have faith,” must mean more than “reliance without proof.” It should be understood in the sense that ethicists argue for “belief.” Namely, it must mean trust after verification, an assumption based on evidence and rationality, an assertion founded on prior examination, or, a reasonable and logical position. I like when Joseph Albo, a Spanish Rabbi (15th cent. Spain) writes, “The Torah does not oblige us to believe [le-haamin] in absurdities…or any imaginary notions which the reason cannot conceive,” or when Benjamin Disraeli, a former British Prime minister, born Jewish in 1804, said, “I make it a rule to believe only what I understand,” or when the Jewish liberal thinker, Rabbi Ludwig Philippson (d.1889, Germany) stated, “The Jew believes only what he has seen with his eyes.” 


For me, a religious naturalist, “to believe” means, “to affirm after careful examination.” Now, I submit, that is something many people are more likely to accept and use.


Rabbi Rifat Sonsino, Ph.D.

 For my other books, see


On the Ten Commandments: And God Spoke These Words: http://www.behrmanhouse.com/store/product-sku/u027
Did Moses Really Have Horns: http://www.behrmanhouse.com/store/product-sku/u150
Modern Judaism: www.cognella.com (search by author and/or title)
Vivir Como Judio: www.bookstore.palibrio.com (search by author and/or title).

(Co-authored with Rabbi Daniel Syme):
Finding God
What happens after I Die
http://www.behrmanhouse.com/store/product-sku/u564




Wednesday, June 1, 2016

THEOLOGICAL CRISIS IN THE JEWISH WORLD TODAY



Each generation deals with its own issues and challenges with the tools that are available to it. As the Talmud states, “Jephthah [the so-called “Judge”] in his generation was like Samuel in his” (RH 25b). Jewish history records many institutional and religious transformations, and how local communities dealt with them. Rabbinic Judaism significantly altered biblical Judaism. Medieval philosophy, influenced by Greek and Arab thinkers, redefined Judaism for many (e.g., Maimonides, Ibn Ezra). Modern thought allowed liberal Jews to raise new questions and respond with novel answers.


Judaism is now facing a significant theological crisis, as the gap between fundamentalist Orthodox and progressive Jews keeps getting bigger. And the liberals seem to be paying the price.


A few examples will point to the problem at hand.


1   The emphasis on spirituality is gone:

There was a time, maybe 10-15 years ago, that everyone was gravitating to a “spiritual” interpretation of Judaism. Lectures, seminars, and books were dedicated to the discussion of “spirituality” in Judaism. In the year, 2000, I, too, wrote a book on spirituality called Six Jewish Spiritual Paths (JL), which, at the time, was very well received. Now you can get it for $3 each. Most people cannot relate to “spirituality” anymore. They don’t know what it is, and furthermore, many don’t even care.



2   Synagogue affiliation is in trouble:

When I began my rabbinate in 1966 (I just celebrated my Jubilee year), synagogue affiliation was de rigueur. True, some people could not afford or did not want to belong to a temple, but the community ethics insisted on membership in a shul for most Jews. Today, many quit after a Bar/t Mitzvah, attendance at regular services is going down and fewer people actively participate in synagogue leadership. Some temples in the Boston area where I live are closing down (e.g., a major Conservative congregation, Mishkan Tefillah, with 1200 families at its height, folded recently); others are merging because of financial needs, or sharing their facilities with other institutions.(On the other hand, a few synagogues, e.g., Needham, Wellesley and others are doing very well).



3   Emphasis on Youth; What about adults?

During my active rabbinate, the Union for Reform Judaism (URJ), with its regional offices everywhere in the country, had many programs for adults and youth. Recently, with the closing of the local offices, the URJ seems to redirect its attention to the youth, through camps and Israel trips, in the hope of raising a new generation of committed Jews. This is wonderful but what happens to the adults among us? I don’t see too many programs addressing their needs.



Is there a solution to our dilemma?



There is not a magic wand that will cure all ills, but there are things that we can and should do. Many people do want a religious outlook that they can adopt for their emotional and intellectual needs, but are looking for something they can hold on to, and rationally accept. With spirituality gone, I suggest, we could emphasize the ethical dicta of the sages, both ancient and modern. After all, we have a long tradition of ethical teachings in Judaism: the prophets did it (e.g., Amos 5:14-15; Micah 6:8), the Rabbis wrote about it (e.g., Pirke Avot), the medievalists pondered on their implications (e.g., Luzzatto’s Mesilat Yesharim). We also need to stop repeating beliefs that are hard to take seriously now, such as miracles, life after death, petitionary prayers or the Messiah, and concentrate on ideas and facts that are empirically verifiable.



In my case, I grew up Orthodox in Istanbul, was the hazzan kavua of my synagogue for many years, and then discovered Reform Judaism. Now, I realize that for many people theism does not work anymore and that we could look at God, not as a Personal God (because the concept does not have a satisfactory answer to the problem of evil), but conceive of the divine as a non-anthropomorphic energy or force of the universe. That, I believe, many people would accept. Obviously that would require that we begin to redefine our religious vocabulary on prayer, revelation, miracles, holiness and others (Note 1).



Recently, I gave a lecture on “The critical approach to the Bible” to the faculty and staff of my University. Afterwards, one Jewish professor told me, If I had you as my Rabbi when I was younger, I would have certainly kept the faith now!



Wow!



Rabbi Rifat Sonsino, Ph.D

Framingham State University



Note 1: See my article “Theists and Non Theists” in the Reform Jewish Quarterly-CCAR Journal, Spring, 2016, 99-108, for an example. 

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For my other books, see

On the Ten Commandments: And God Spoke These Words: http://www.behrmanhouse.com/store/product-sku/u027
Did Moses Really Have Horns: http://www.behrmanhouse.com/store/product-sku/u150
Modern Judaism: www.cognella.com (search by author and/or title)
Vivir Como Judio: www.bookstore.palibrio.com (search by author and/or title).

(Co-authored with Rabbi Daniel Syme):