CBI Events Calendar

Jul
6
Wed
Down Home Exhibit Opening & Reception
Jul 6 @ 7:30 pm – 8:30 pm

The Down Home Exhibit
The Down Home Exhibit is a traveling museum experience produced by Jewish Heritage of North Carolina.
The exhibit takes an experiential, values-oriented approach in telling the narrative of Jewish life in North Carolina. This traveling museum exhibition documented 400 years of Jewish presence. From its debut at the North Carolina Museum of History in Raleigh in 2011, it traveled to the Cape Fear Museum in Wilmington, the Greensboro Historical Museum, and the Levine Museum of the New South in Charlotte. The exhibit will now call Beth Israel home for the month of July.
An opening night reception will be held on Wednesday evening July 6th at 7:30pm and will feature historians Leonard Rogoff and Asheville’s own Sharon Fahrer.  Leonard is the president and lead historian for Jewish Heritage of North Carolina and is the author of Down Home: Jewish Life in North Carolina. Both Leonard and Sharon are experienced experts on Jewish Life in the South.
Also on display will be several artifacts from the Beth Israel archives on loan from the Ramsey Library at UNCA.

To learn more about the exhibit visit www.jewishnc.org.

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Jul
8
Fri
In-person & Online Friday Noon Study Group
Jul 8 @ 12:00 pm – 1:00 pm
In-person & Online Friday Noon Study Group

Friday, July 1 

The Noon Study Group will NOT meet on 7/1.

We will resume meeting on 7/8. 

We began last Friday’s session by reviewing some of the  motivations Dara Horn ascribed to those who rescued Jews in chapter 8 of People Love Dead Jews: 1) they were possibly adrenaline junkies who saw the whole rescue process as an adventure worth taking a risk for; 2) their actions may have been instinctive, motivated by an altruistic gene; 3) it was the morally right thing to do; 4) they wanted to feel important (or, in Fry’s case, to “hang-out” with important people); 5) they may have been somehow deranged, bi-polar, unhinged.  We concluded that such motivations are multiply determined and impossible to pin down, even if the rescuers themselves try to account for them.  We also discussed reasons that those who were rescued may not have displayed their gratitude–“survivor guilt” that they were saved while others perished, they were humiliated by their dependence upon another for their survival, or they just wanted to put the whole unpleasant experience behind them.  We concluded our discussion of this long and ambiguous chapter by considering Horn’s point that, in addition to, or far from being inspirational, these stories “make painfully clear everything that might have been” because so many others were not rescued.
Our group then turned its attention to Chapter 9, about a digital mapping program that permits viewers to visit lost Jewish Communities (https://diarna.org/).  We all seemed to agree that Horn was far more straightforward, positive–and less snarky–in her portrait of an organization dedicated to using technology in “preserving places that apathy and malevolence have almost erased from the world.”  Horn’s interest in Diarna ties in with her preoccupation with the irretrievability of the past and with how Jewish and other traditions intend to protect their culture from oblivion, and, in the case of Diarna, to demonstrate that past cultures existed in a world that was far more heterogeneous than the world we observe today.
Following our discussion of Chapter 9, our group once again considered some of the potential ways of interpreting the provocative title of Horn’s essay collection.  People like dead Jews
  • because they hate us/literally people like Jews dead
  • because they are fascinated/obsessed with antiquity and wish to preserve our memory–or to exploit, by profiting from, our memory
  • because they see Jews as metaphors/symbols of endurance, faith, freedom and/or they see our persecution as a sign of the depths to which civilization can sink
  • because they can somehow objectify us and our experience in order to teach a powerful lesson.
When we resume meeting on July 8, we will look at Chapters 10 and 11, which deal with an exhibition on Auschwitz at New York’s Museum of Jewish Heritage
(https://mjhnyc.org/exhibitions/auschwitz/),
and on the figure of Shakespeare’s Shylock.
Now in its 23rd year, our informal discussion group meets in person from 12-1 in CBI’s small chapel (with an option on Zoom for those who cannot attend in person).  All are welcome to attend regardless of their level of expertise.  Copies of Horn’s collection should be available in local bookstores and through the internet.  If you have questions, please contact Jay Jacoby at jbjacoby@uncc.edu.
 

 

 

      

 

 

 

 

 
 

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Jul
12
Tue
Lunch & Learn: Abortion in Jewish Texts
Jul 12 @ 12:00 pm – 1:15 pm

Jewish Law frames the abortion issue very differently than it is presented by contemporary debate. By looking at how our foundational texts regard the issue, we will be introduced to a perspective which is nuanced, compassionate, and surprisingly progressive for an ancient, patriarchal tradition.

Lunch is potluck and vegetarian, but we’ll have baked ziti available for those who RSVP by July 6.

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Jul
15
Fri
In-person & Online Friday Noon Study Group
Jul 15 @ 12:00 pm – 1:00 pm
In-person & Online Friday Noon Study Group

Friday, July 1 

The Noon Study Group will NOT meet on 7/1.

We will resume meeting on 7/8. 

We began last Friday’s session by reviewing some of the  motivations Dara Horn ascribed to those who rescued Jews in chapter 8 of People Love Dead Jews: 1) they were possibly adrenaline junkies who saw the whole rescue process as an adventure worth taking a risk for; 2) their actions may have been instinctive, motivated by an altruistic gene; 3) it was the morally right thing to do; 4) they wanted to feel important (or, in Fry’s case, to “hang-out” with important people); 5) they may have been somehow deranged, bi-polar, unhinged.  We concluded that such motivations are multiply determined and impossible to pin down, even if the rescuers themselves try to account for them.  We also discussed reasons that those who were rescued may not have displayed their gratitude–“survivor guilt” that they were saved while others perished, they were humiliated by their dependence upon another for their survival, or they just wanted to put the whole unpleasant experience behind them.  We concluded our discussion of this long and ambiguous chapter by considering Horn’s point that, in addition to, or far from being inspirational, these stories “make painfully clear everything that might have been” because so many others were not rescued.
Our group then turned its attention to Chapter 9, about a digital mapping program that permits viewers to visit lost Jewish Communities (https://diarna.org/).  We all seemed to agree that Horn was far more straightforward, positive–and less snarky–in her portrait of an organization dedicated to using technology in “preserving places that apathy and malevolence have almost erased from the world.”  Horn’s interest in Diarna ties in with her preoccupation with the irretrievability of the past and with how Jewish and other traditions intend to protect their culture from oblivion, and, in the case of Diarna, to demonstrate that past cultures existed in a world that was far more heterogeneous than the world we observe today.
Following our discussion of Chapter 9, our group once again considered some of the potential ways of interpreting the provocative title of Horn’s essay collection.  People like dead Jews
  • because they hate us/literally people like Jews dead
  • because they are fascinated/obsessed with antiquity and wish to preserve our memory–or to exploit, by profiting from, our memory
  • because they see Jews as metaphors/symbols of endurance, faith, freedom and/or they see our persecution as a sign of the depths to which civilization can sink
  • because they can somehow objectify us and our experience in order to teach a powerful lesson.
When we resume meeting on July 8, we will look at Chapters 10 and 11, which deal with an exhibition on Auschwitz at New York’s Museum of Jewish Heritage
(https://mjhnyc.org/exhibitions/auschwitz/),
and on the figure of Shakespeare’s Shylock.
Now in its 23rd year, our informal discussion group meets in person from 12-1 in CBI’s small chapel (with an option on Zoom for those who cannot attend in person).  All are welcome to attend regardless of their level of expertise.  Copies of Horn’s collection should be available in local bookstores and through the internet.  If you have questions, please contact Jay Jacoby at jbjacoby@uncc.edu.
 

 

 

      

 

 

 

 

 
 

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Jul
22
Fri
In-person & Online Friday Noon Study Group
Jul 22 @ 12:00 pm – 1:00 pm
In-person & Online Friday Noon Study Group

Friday, July 1 

The Noon Study Group will NOT meet on 7/1.

We will resume meeting on 7/8. 

We began last Friday’s session by reviewing some of the  motivations Dara Horn ascribed to those who rescued Jews in chapter 8 of People Love Dead Jews: 1) they were possibly adrenaline junkies who saw the whole rescue process as an adventure worth taking a risk for; 2) their actions may have been instinctive, motivated by an altruistic gene; 3) it was the morally right thing to do; 4) they wanted to feel important (or, in Fry’s case, to “hang-out” with important people); 5) they may have been somehow deranged, bi-polar, unhinged.  We concluded that such motivations are multiply determined and impossible to pin down, even if the rescuers themselves try to account for them.  We also discussed reasons that those who were rescued may not have displayed their gratitude–“survivor guilt” that they were saved while others perished, they were humiliated by their dependence upon another for their survival, or they just wanted to put the whole unpleasant experience behind them.  We concluded our discussion of this long and ambiguous chapter by considering Horn’s point that, in addition to, or far from being inspirational, these stories “make painfully clear everything that might have been” because so many others were not rescued.
Our group then turned its attention to Chapter 9, about a digital mapping program that permits viewers to visit lost Jewish Communities (https://diarna.org/).  We all seemed to agree that Horn was far more straightforward, positive–and less snarky–in her portrait of an organization dedicated to using technology in “preserving places that apathy and malevolence have almost erased from the world.”  Horn’s interest in Diarna ties in with her preoccupation with the irretrievability of the past and with how Jewish and other traditions intend to protect their culture from oblivion, and, in the case of Diarna, to demonstrate that past cultures existed in a world that was far more heterogeneous than the world we observe today.
Following our discussion of Chapter 9, our group once again considered some of the potential ways of interpreting the provocative title of Horn’s essay collection.  People like dead Jews
  • because they hate us/literally people like Jews dead
  • because they are fascinated/obsessed with antiquity and wish to preserve our memory–or to exploit, by profiting from, our memory
  • because they see Jews as metaphors/symbols of endurance, faith, freedom and/or they see our persecution as a sign of the depths to which civilization can sink
  • because they can somehow objectify us and our experience in order to teach a powerful lesson.
When we resume meeting on July 8, we will look at Chapters 10 and 11, which deal with an exhibition on Auschwitz at New York’s Museum of Jewish Heritage
(https://mjhnyc.org/exhibitions/auschwitz/),
and on the figure of Shakespeare’s Shylock.
Now in its 23rd year, our informal discussion group meets in person from 12-1 in CBI’s small chapel (with an option on Zoom for those who cannot attend in person).  All are welcome to attend regardless of their level of expertise.  Copies of Horn’s collection should be available in local bookstores and through the internet.  If you have questions, please contact Jay Jacoby at jbjacoby@uncc.edu.
 

 

 

      

 

 

 

 

 
 

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Jul
26
Tue
Memory & Forgetting @ CBI
Jul 26 @ 6:00 pm – 7:30 pm

Torah on Tap:

Memory & Forgetting


Tuesday, June 28, 6:00pm

Archetype Brewery, 174 Broadway St.
We’ll discuss dementia and, more specifically,
Alzheimer’s, looking at the current
research and treatments and
emerging ideas on the subject.
Then we’ll explore how Judaism deals
with the topics of memory and forgetting.

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Jul
29
Fri
In-person & Online Friday Noon Study Group
Jul 29 @ 12:00 pm – 1:00 pm
In-person & Online Friday Noon Study Group

Friday, July 1 

The Noon Study Group will NOT meet on 7/1.

We will resume meeting on 7/8. 

We began last Friday’s session by reviewing some of the  motivations Dara Horn ascribed to those who rescued Jews in chapter 8 of People Love Dead Jews: 1) they were possibly adrenaline junkies who saw the whole rescue process as an adventure worth taking a risk for; 2) their actions may have been instinctive, motivated by an altruistic gene; 3) it was the morally right thing to do; 4) they wanted to feel important (or, in Fry’s case, to “hang-out” with important people); 5) they may have been somehow deranged, bi-polar, unhinged.  We concluded that such motivations are multiply determined and impossible to pin down, even if the rescuers themselves try to account for them.  We also discussed reasons that those who were rescued may not have displayed their gratitude–“survivor guilt” that they were saved while others perished, they were humiliated by their dependence upon another for their survival, or they just wanted to put the whole unpleasant experience behind them.  We concluded our discussion of this long and ambiguous chapter by considering Horn’s point that, in addition to, or far from being inspirational, these stories “make painfully clear everything that might have been” because so many others were not rescued.
Our group then turned its attention to Chapter 9, about a digital mapping program that permits viewers to visit lost Jewish Communities (https://diarna.org/).  We all seemed to agree that Horn was far more straightforward, positive–and less snarky–in her portrait of an organization dedicated to using technology in “preserving places that apathy and malevolence have almost erased from the world.”  Horn’s interest in Diarna ties in with her preoccupation with the irretrievability of the past and with how Jewish and other traditions intend to protect their culture from oblivion, and, in the case of Diarna, to demonstrate that past cultures existed in a world that was far more heterogeneous than the world we observe today.
Following our discussion of Chapter 9, our group once again considered some of the potential ways of interpreting the provocative title of Horn’s essay collection.  People like dead Jews
  • because they hate us/literally people like Jews dead
  • because they are fascinated/obsessed with antiquity and wish to preserve our memory–or to exploit, by profiting from, our memory
  • because they see Jews as metaphors/symbols of endurance, faith, freedom and/or they see our persecution as a sign of the depths to which civilization can sink
  • because they can somehow objectify us and our experience in order to teach a powerful lesson.
When we resume meeting on July 8, we will look at Chapters 10 and 11, which deal with an exhibition on Auschwitz at New York’s Museum of Jewish Heritage
(https://mjhnyc.org/exhibitions/auschwitz/),
and on the figure of Shakespeare’s Shylock.
Now in its 23rd year, our informal discussion group meets in person from 12-1 in CBI’s small chapel (with an option on Zoom for those who cannot attend in person).  All are welcome to attend regardless of their level of expertise.  Copies of Horn’s collection should be available in local bookstores and through the internet.  If you have questions, please contact Jay Jacoby at jbjacoby@uncc.edu.
 

 

 

      

 

 

 

 

 
 

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Jul
30
Sat
Breakfast Study: Why God Needs a Husband
Jul 30 @ 9:30 am – 10:30 am

Join us for a catered Breakfast and Learn led by Rabbi Mitch.

Topic:  Why God Needs a Husband

The study breakfast will be followed by abbreviated Shabbat morning services at 10:30am

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Aug
5
Fri
In-person & Online Friday Noon Study Group
Aug 5 @ 12:00 pm – 1:00 pm
In-person & Online Friday Noon Study Group

Friday, July 1 

The Noon Study Group will NOT meet on 7/1.

We will resume meeting on 7/8. 

We began last Friday’s session by reviewing some of the  motivations Dara Horn ascribed to those who rescued Jews in chapter 8 of People Love Dead Jews: 1) they were possibly adrenaline junkies who saw the whole rescue process as an adventure worth taking a risk for; 2) their actions may have been instinctive, motivated by an altruistic gene; 3) it was the morally right thing to do; 4) they wanted to feel important (or, in Fry’s case, to “hang-out” with important people); 5) they may have been somehow deranged, bi-polar, unhinged.  We concluded that such motivations are multiply determined and impossible to pin down, even if the rescuers themselves try to account for them.  We also discussed reasons that those who were rescued may not have displayed their gratitude–“survivor guilt” that they were saved while others perished, they were humiliated by their dependence upon another for their survival, or they just wanted to put the whole unpleasant experience behind them.  We concluded our discussion of this long and ambiguous chapter by considering Horn’s point that, in addition to, or far from being inspirational, these stories “make painfully clear everything that might have been” because so many others were not rescued.
Our group then turned its attention to Chapter 9, about a digital mapping program that permits viewers to visit lost Jewish Communities (https://diarna.org/).  We all seemed to agree that Horn was far more straightforward, positive–and less snarky–in her portrait of an organization dedicated to using technology in “preserving places that apathy and malevolence have almost erased from the world.”  Horn’s interest in Diarna ties in with her preoccupation with the irretrievability of the past and with how Jewish and other traditions intend to protect their culture from oblivion, and, in the case of Diarna, to demonstrate that past cultures existed in a world that was far more heterogeneous than the world we observe today.
Following our discussion of Chapter 9, our group once again considered some of the potential ways of interpreting the provocative title of Horn’s essay collection.  People like dead Jews
  • because they hate us/literally people like Jews dead
  • because they are fascinated/obsessed with antiquity and wish to preserve our memory–or to exploit, by profiting from, our memory
  • because they see Jews as metaphors/symbols of endurance, faith, freedom and/or they see our persecution as a sign of the depths to which civilization can sink
  • because they can somehow objectify us and our experience in order to teach a powerful lesson.
When we resume meeting on July 8, we will look at Chapters 10 and 11, which deal with an exhibition on Auschwitz at New York’s Museum of Jewish Heritage
(https://mjhnyc.org/exhibitions/auschwitz/),
and on the figure of Shakespeare’s Shylock.
Now in its 23rd year, our informal discussion group meets in person from 12-1 in CBI’s small chapel (with an option on Zoom for those who cannot attend in person).  All are welcome to attend regardless of their level of expertise.  Copies of Horn’s collection should be available in local bookstores and through the internet.  If you have questions, please contact Jay Jacoby at jbjacoby@uncc.edu.
 

 

 

      

 

 

 

 

 
 

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Shabbat HaMalka: Kabbalat Shabbat & Program
Aug 5 @ 6:00 pm – 7:15 pm
Shabbat HaMalkah – A Spiritual Journey
New Zoom service for Friday night.
Meeting the first Friday of each month (of the secular calendar) at 6:00 pm, the service will be led by Josefa and a guest speaker.
Our intention is to create an intimate space at home where, as individuals and together as a community, we’ll be able to welcome and greet the Shabbat, getting in touch with the Shabbat essence and healing power.
Through Kabbalat Shabbat’s psalms and prayers, we will step forward towards the gate of Shabbat. (We will not hold Maariv service).
Join here.  Abbreviated Siddur here.

Guest speaker (May 6):  Alan S. Baumgarten: Mindfulness and Zen Judaism

“I have been in Asheville since 1983 and a member of Congregation Beth Israel for more than 20 years. I am a family doctor now working part-time as I move into retirement. I love my work, so I am proceeding slowly. I have been very active in our medical community, my practice at the Family Health Centers and social causes. I enjoy a spiritual life both Jewish and mindfulness, fitness and martial arts, gardening, woodworking, cooking and baking, travel (haha) and most of all my family.”

Guest speaker (June 3): Jessica Jacobs is the author of Take Me with You, Wherever You’re Going (Four Way Books), winner of the Devil’s Kitchen and Goldie Awards, and Pelvis with Distance (White Pine Press), winner of the New Mexico Book Award and a finalist for the Lambda Literary Award. She serves as Chapbook Editor for Beloit Poetry Journal and lives in Asheville, NC, with her wife, the poet Nickole Brown, with whom she co-authored Write It! 100 Poetry Prompts to Inspire (Spruce Books/PenguinRandomHouse). Her collection of poems in conversation with the Book of Genesis will be out from Four Way Books in 2024.
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