Category Archives: Assignments

The Unfinal

Dear Class,

Next Tuesday, December 11, our Final Examination will be held at The Magnes from 3 to 6 pm.

Attendance is mandatory. No exceptions.

You can bring ANYTHING you wish to the Final. Laptops, smartphones, tablets, books, notes, post-it’s, puppets, musical instruments, other instruments… Really, anything that you think will help you.

We are hopefully going to make good use of the time that UC Berkeley has given us for this occasion. As we already discussed in class, the examination will take place in the form of a user-generated, multi-tasking workshop. Thus, the definition of “unfinal” for our collaborative work. (More on this here).

A draft of the schedule is available HERE for your review and INPUT (see below). The unfinal will only be as good as the content we inject into it.

The “unfinal” will be comprised of three parts:

1. 10 Questions: A short test.
During the last week, each student “nominated” 3 sources listed in the Syllabus through a shared Google document. This resulted in a selection of 5 sources upon which the 10 questions in the test will be based.
(Disclaimer: I also cast my vote, but by the point I did, the selection was already pretty much a done deal…).
It was interesting for me to see how the collective mind of the class selected a group of readings that truly reflect the inter-disciplinary perspective fostered during the semester.
The sources nominated are:

  1. Our textbook–the evergreen study of Jewish Liturgy and Its Development by Abraham Zvi Idelsohn (published 80 years ago this year…)–which situates liturgical structures, texts, performance practices and music in the complex context of synagogue life; the chapters selected focus on the Sabbath (Chapters 10-11), which, as we have seen in class, serves as a condensed time of ritual performance, and the Jewish Life Cycle (Chapter 13).
  2. Our “ghost-textbook”: the entry on “Jewish Music” in Grove Music Onlinehttp://www.oxfordmusiconline.com (sections I: Introduction, and III: Liturgical and Paraliturgical).
  3. Our other “ghost-textbook”: the Encyclopaedia Judaica, a solid summary of major scholarship in Jewish Studies, and an excellent go-to source to clarify the contours of virtually all topics in this field; the selection was for the entries on Piyyut and Kaddish. 
  4. Laura S. Lieber’s essay on “The Rhetoric of Participation: Experiential Elements of Early Hebrew Liturgical Poetry” (The Journal of Religion 90/2 (April 2010): 119-147 — JSTOR): a study of piyyut (Hebrew liturgical poetry), its literary origins and practices, and the context of its performance within synagogue liturgy.
  5. Naomi Feuchtwanger-Sarig’s essay, ‘May He Grow to the Torah…’: The Iconography of Torah  Reading and Bar Mitzvah on Ashkenazi Torah Binders, in Langer and Fine eds. Liturgy in the Life of the Synagogue, 2005: 161-176, available on bSpace): a study of ritual objects that reflect the Jewish Life Cycle, and of the interaction between iconography and ritual performance.

As we can all see, history, ethnography, music, literature and material culture all all well-represented in this selection. Architecture is probably the only major topic missing from the “unfinal,” although it received a lot of attention in our class discussions. The unfinal selections thus ended up reflecting the initial assumptions of the seminar, as stated in our Syllabus at the beginning of the Semester:

A core aspect of Jewish life and creativity in the global Diaspora, liturgy involves the interaction of texts, sounds, objects, architectural spaces and body language within the performative space of the synagogue. These elements and their related sources are often studied as separate cultural entities, according to distinct methodologies. A multi-disciplinary perspective on liturgy and ritual must instead integrate the study of language and literary texts with musicology and ethnomusicology, the study of visual and material cultures, anthropology and the investigation of everyday life.

The multi-disciplinary aspect of our research will be the topic of the 10 questions, based on the 5 sources listed above, that students in the Performing Texts seminar will be confronted with in our user-generated “unfinal.”

I expect that we will devote the first our of the Final Examination to this task.

2. Fieldwork: A Conversation
Fieldwork has been a crucial component of our work throughout the Semester. We visited three synagogues in Berkeley (Congregation Beth El on the occasion of Rosh Hashannah; Congregation Netivot Shalom on Sukkot; and Congregation Beth Israel on Simchat Torah) observing individual and group dynamics; architectural spaces; dress codes; prayer books; body language; music sources and performance styles; ritual objects and more… Each visit was followed by class discussions, and all of our experiences were compared and confronted with our sources. We also discussed the issue of field work in the synagogue, and studied its historic roots in the research on Jewish music and Jewish cultural antiquity since the early modern times. Last but not least, we listened to archival field recordings, and investigated a variety of social media platforms (including YouTube, Facebook and more) as ethnographic sources.
We are thus quite well-equipped to welcome to our class Yonatan Cohen, Rabbi of Congregation Beth Israel in Berkeley.

Yonatan Cohen is the rabbi of Congregation Beth Israel, a Modern Orthodox community in Berkeley, California. He joined the shul in 2006 after receiving ordination from Yeshivat Chovevei Torah (YCT), the Modern Orthodox Rabbinical School in Manhattan, NY. He was born in Israel and grew up in Montreal, Canada. R. Cohen completed a B.A. in Philosophy at McGill University, and studied at Kollel Torah Mitzion, the Metivta and the Hebrew University in Jerusalem. In 2008-2010 Congregation Beth Israel together with R. Cohen were awarded a prestigious grant from the Legacy Heritage Innovation Project for Congregational Education. R. Cohen served on the Board of Directors of Hillel, UC Berkeley. He serves on the founding advisory board of the Merkvah Torah Institute as well as on the founding board of Kevah (http://kevah.org/). R. Cohen is also a fellow at the Rabbinic Leadership Institute of the Shalom Hartman Institute in Jerusalem. He is on Tumblr at http://rabbiyonatancohen.com

Yonatan Cohen’s visit to our class will be the perfect occasion to continue, and conclude, our conversation about Jewish liturgical performance. The congregation he serves was the last one on our field trip schedule, and the celebration of Simchat Torah we observed there was particularly dense with performative elements. Here are some reminders:

  • Multiple prayer books used by congregants
  • Division of the ritual architectural space between male and female congregants (gender dynamics)
  • Dress codes
  • Musical materials: we all noticed the use of the melody of Somewhere Over the Rainbow in the recitation of the Hallel…
  • Generational dynamics: younger and older congregants; adult and children; and their respective body languages, musical materials, etc.
  • Use of ritual objects: we noticed the “banging” of the hand of the prayer leader on the machzor, to mark the tempo of the musical performance; and of course we all saw the dancing with Torah scrolls during the haqafot
  • Food

We will thus continue our field-work in a student-led interview session with Yonatan Cohen. The conversation, which will be video-recorded, can point to a variety of directions, including both what we observed in our field trip(s) as well as general issues relating to what we discussed in class. The Semester brought us many different questions relating to identity (and its ritual performance), to rabbinic sources governing the ritual, to the relationship between congregations and rabbinic authorities, the role of prayer leaders (the hazzan, the quasi-hazzan, etc., as delineated by Heilman’s study of synagogue life), and more…

I have created an ONLINE CANVAS, where students in the class are invited to contribute. Please visit the canvas, and add your suggested topic for the conversation with Yonatan Cohen.

I expect our field work session to last for approximately one hour (until 5pm).

3. Summary, Final Words, & Farewell

You can post suggestions, single words, one-liners, links, and more, to the shared canvas for the “unfinal.”

There will be food. 🙂

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Field Trip No. 3: Simchat Torah in Berkeley, California

This coming Tuesday we will be meeting at Congregation Beth Israel, for the third (and last) field trip of the semester and attend part of the services for Simchat Torah (aka the “Rejoicing of the Torah”).

Congregation Beth Israel is located at 1630 Bancroft Way in Berkeley.

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Website: http://www.cbiberkeley.org/

Directions are available here: http://cbiberkeley.org/directions/

As it is the case for the two other congregations we visited previously, The Magnes Collection of Jewish Art and Life holds a collection of Congregation Beth Israel records (description available here).

Berkeley’s Congregation Beth Israel is a Modern-Orthodox congregation. Its original membership was drawn from the First Hebrew Congregation of Berkeley, a congregation that had been meeting at various locations since 1909. In 1924, under the name of the Berkeley Hebrew Center, the congregation erected a building to house “all the Jewish activities.” These activities included the California Alliance of Jewish Women and several Jewish student groups, such as the Menorah Society of the University of California. By the late 1950s, the synagogue served largely social functions. In 1959-1960, young observant Jews re-established Sabbath services and a Hebrew school. In 1961, the congregation selected its first full-time rabbi and changed the name of the synagogue to Beth Israel.

The collection contains correspondence; minutes (1909-1930); bulletins; membership lists; financial records; programs; photographs; newspaper clippings, a handwritten minute book (1940-1943); and a history of the early years of the First Hebrew Congregation and the Berkeley Hebrew Center, which was excerpted from San Francisco’s Emanu-El newspaper.

I plan to be on site at 9:15 (which is when services start), and expect all students to be no late than 9:45. Action will start just then. As we discussed in regards to our previous field trips, you are free to leave according to your class schedule.

The schedule of services is available here: http://cbiberkeley.org/community/dafhashavuah/

At this point, I believe that you should know how to collect information about the Simchat Torah festival (we also encountered this festival, as well as Sukkot, early in the semester, via prints by B. Picart)… right?

Be ready to see a lot of action. The liturgy for this Festival includes the “hakafot” —  dance processionals with the Torah scrolls…

Field Trip No. 2: Sukkot in Berkeley, California

This coming Tuesday we will be meeting at Congregation Netivot Shalom for the second field trip of the semester and attend part of the services for the 2nd Day of Sukkot (aka the Festival of Tabernacles).

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Congregation Netivot Shalom is located at 1316 University Avenue in Berkeley.

Website: http://www.netivotshalom.org/

Directions are available here: http://netivottest.org/directions_map

If you are interested in the history of this congregation, do keep in mind that The Magnes Collection of Jewish Art and Life holds a collection of Congregation Netivot Shalom records (description available here).

Congregation Netivot Shalom was founded in 1989 in Berkeley, California as an egalitarian Conservative congregation. Its founding Rabbi was Stuart Kelman.

The collection consists of Congregation Netivot Shalom’s archive from 1989 to 2007. Included are files on congregational buildings, education programs, events, membership, and committees, as well as a full run of the Congregation’s newsletter.

I plan to be on site at 9:30 (which is when services start), and expect all students to arrive no late than 9:45.

At this point, I believe that you should know how to collect information about the Festival of Sukkot (look it up on either Idelsohn’s Jewish Liturgy p. 188ff. and especially p. 201; or on the Encyclopaedia Judaica, to which you have online access).

Earlier in the Semester, we have examined 18th-century depictions of the Festival by B. Picart.

Be ready for some action. The liturgy for this Festival includes the singing of the Hallel and the waving of the “four species” (aka, the “lulav”). More on the etrog (a citrus fruit counted as one of the “four species”) later on…

Finding the Core: Class Project Deadline Coming Up

Dear Class,

As you all know, the deadline for presenting a proposal for your project for Performing Texts is coming up very soon.

Now

Here’s what the Class Syllabus states:

2. Projects will take the form of a combined research paper and class presentation based on the multi-disciplinary approach that characterizes the seminar. Projects will be created in consultation with the instructor (office hours: Thursday 11-Noon or byappointment) during the first part of the semester, and must be selected by Week 6. Presentations can take place any day of class throughout the Semester, after Week 8. Papers are due on November 20.

As we discussed in class, the idea is that you will need to produce a paper (format and length are entirely up to you) and present it to the class. These projects require a core topic, which can be in any of the areas we are discussing during the first half of the seminar (text, music, ritual objects, architecture, body language), and its inter-relations with the other areas of investigation.

I have encouraged you many times to establish your core interest in an area that reflects your “comfort zone,” (if you wish to work on texts, on a particular language of the liturgy, or on music, on on objects, etc., go there first), and than to branch out seeking multi-disciplinary connections.

Example: if my focus is on a given liturgical text, I will not only analyze the text itself for its many inter-textual dimensions, but I will also relate it to the specificity of the liturgy in which the text appears, to select music used in the synagogue by a variety of Jewish community to sound it, to the use of ritual objects that may be connected with it (the prayer book, biblical scrolls, Torah pointers, wine cups, etc.), and of the architectural spaces in which the text is performed…

In order to do so, you need to decide on the general topic of your project. And you need to do that by next Thursday (it’s already week 6 in the Semester!).

I have been disseminating a few hints to some students. Here are some examples:

  • comparing different versions of the same melody (or of the melodic renditions of the same text) among various Jewish communities.
  • researching the role of Judeo-Spanish texts in the liturgy of Western-Sephardic communities
  • a Graduate Student who is taking Performing Texts is working on the symbolic roles of individual synagogue-goers in the context of a congregation he is working at in San Francisco (and contextually examining his own role as an involved participant/observer in carrying out his fieldwork)
  • some students could research “sound objects” that are currently being selected for an upcoming exhibition at The Magnes (Spring 2013)

You can either find the time to come and talk with me (office hours are in the syllabus, but I am of course happy to meet you at other times), or if you are feeling quite secure on what your project should be about, just shoot me an email.

The best would be for all of you to write up a proposal. This does not have to be long (a paragraph? two?), but it should state what you’d like to work on, and what sources you’d like to use (the Syllabus provides you with a wealth of options). Please have it ready by next Thursday, October 4th.

Field Trip No. 1: The Jewish New Year in Berkeley

In this class, we have been studying the fieldwork of the past. It is now time to try this ourselves.

As described in the Syllabus and discussed at class meetings, this semester we will be complementing our study with three field trips to local Jewish congregations. They are all located in Berkeley, in the vicinity of the UC Berkeley Campus.

On Tuesday, September 18, we are meeting at Congregation Beth El for our first field trip of the semester and attend part of the services for the 2nd Day of Rosh Hashanah (New Year).

Congregation Beth El

Congregation Beth El is located at 1301 Oxford Street in Berkeley. Its premises occupy the block between Oxford and Spruce.

Website: http://www.bethelberkeley.org/

Google Maps link: http://goo.gl/maps/Z89Nc

If you are interested in the history of this congregation, do keep in mind that The Magnes Collection of Jewish Art and Life holds a collection of Congregation Beth El records (a description is available here).

Berkeley’s Congregation Beth El was organized by thirty-five families in 1944. It was founded as a liberal congregation that was guided by reverence for tradition. It moved to a location on Arch and Vine Streets in 1950. In 1951, it joined the Union of American Hebrew Congregations. Its school building was erected in 1958. By 1986, it numbered over 325 families.

The collection contains the minutes of the congregation (1972-1984); by-laws; reports; materials relating to its religious school; flyers and brochures; and lists of the congregation’s officers and members; a report from the Congregation’s Committee on Affiliation (1972), which examined the possibilities of an alternative or supplemental affiliation of the synagogue; a dedication booklet (1981); a description of its stained glass windows; a copy of resolutions considered by the congregation in 1981 that reflect a variety of socio-political concerns; and congregational newsletters.

You already know what to look for:

  • Prayer books (where they are located, in what languages they are written, etc.)
  • Attire (how are people dressed? differences between men and women?)
  • Behavior: standing, sitting, singing, clapping, etc.
  • Music: is there a cantor? a rabbi? “who says what”?
  • Clergy/Congregants interactions
  • Language(s) of prayer