CBI Events Calendar

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
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
17
Sun
Online Jewish Meditation & Chant Circle
Jul 17 @ 2:30 pm

Just as healthy foods nourish us through the blood stream, so Jewish meditation nourishes our “soul stream.” Meditation can be transformative, taking us from the intellectual awareness of ourselves to a deeper spiritual practice that links us to Judaism in the most profound way. Each mitzvah, holy day and cycle of life has its own rhythm, nuance, taste and character. Jewish meditation is a practice of infusing their essence into our daily spiritual lives.

Ready to give it a try? Join us via Zoom (every Sunday from 2:30pm – 4pm. No previous meditation experience necessary.  This opportunity is free and open to all. Please contact Linda Wolf at linda@networktype.com for the online meeting information.

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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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Aug
1
Mon
Fabric Explorations: An Artist Workshop with Suzie Beringer
Aug 1 @ 9:30 am – Aug 4 @ 4:30 pm

Beth Israel is excited to announce Fabric Explorations, an opportunity to explore and learn with Suzie Beringer, working to combine strong, simple illustrations and abstractions to be enhanced with accents and textures of lettering, all on fabric! Suzie is a freelance letter artist with over 30 years calligraphic experience and a degree in Commercial Art. If you’ve worked on fabric before, you know how adaptable and forgiving it can be. If you haven’t worked with fabric, you will be surprised and      delighted in its characteristics as a substrate. Strong layout and design will go a long way and whether you are familiar with lettering or not, the enhancements we learn will surely add an element of depth to your explorations!

A good quality muslin acts as a tightly knit canvas, priming itself with each layer. Using this as our base, the focus of this workshop will be on surface design. Suzie will guide us in preparing an effective design, whether pictorial or abstract. Previous calligraphic experience  is not necessary, but our works will also be layered with lettering as we learn to balance with the colors and movement in our layouts while adding a delicate sense of depth  and texture. Lettering can range from your own journaling script to a simple mono line,    a textured effect, or any other hand you may want to incorporate!

Suzie will share with you many different finished samples that were done on fabric to help inspire you. This workshop will enable you to dive in with confidence and walk away with enough tools in your pocket to continue that play.

Suzie Beringer is a lettering artist who makes her home in the Pacific Northwest. With a degree in commercial art and a life-time passion for calligraphy, she is constantly exploring new possibilities and pushing herself creatively. Her work has been published in Letter Arts Review as well as other publications. As a teacher she loves to share her passion for mark making and design with others. As an artist Suzie loves the challenge and discovery that lettering on different surfaces brings. It has been said, that if something around her doesn’t move quickly enough it may end up with letters on it! You can see more of her work on Instagram:  penstrokedesignstudio

WORKSHOP DETAILS

LOCATION: Congregation Beth Israel • 229 Murdock Avenue, Asheville, NC 28804

DATES: Monday, August 1 – Thursday, August 4, 2022 • 9:30am—4:30pm

REGISTRATION: Early Bird (by May 15) registration fee is $365 including all supplies.  Registration fee (by July 1) is $415 including all supplies

Mail check payable to: Congregation Beth Israel (CBI)

229 Murdock Avenue Asheville, NC 28804.

Please include your Name, address, email, cell phone.

Follow this handy link for online registration.

For registration questions, call CBI office 828-252-8660, or email admin@bethisraelnc.org

A vegetarian lunch will be provided daily. Coffee, tea, and water available throughout each day. Participants may bring snacks to share. No meat may be brought into the synagogue.

This workshop is limited to 18 participants

CANCELLATION POLICY: Cancellations made prior to June 1 are refundable, less a $50 administrative charge. Cancellations made until June 30, 2022 are eligible for a 50% refund. Cancellations made after July 1 are non-refundable, however the registration can be transferred to a donation to the synagogue.

Current COVID-19 policy will be followed based on recommended CDC guidelines at the time. Social          distancing will be possible. Each artist will be seated at an individual table.

For questions regarding this workshop, please call organizer, Sally Gooze 828-772-0222.

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