Críticas:
As a general statement of the direction of Reconstructionist liturgy as compared with other movements within Judaism, this book could serve as an overview. It raises interesting questions of translation and presentation of materials. There is also an interesting segment on the comparison of Reconstructionism with Aleph, the Alliance for Jewish Renewal. Caplan raises good observations of commonality as well as social merging that occur between these two schools of thought. [...] the final section on Jewish Renewal is a nice projection into future possibilities between Renewal and Reconstructionism. Rachael Turkienicz -- Rachael Turkienicz * University of Toronto Quarterly, Volume 74, Number 1, Winter 2004/2005 *
Reseña del editor:
This study examines Reconstructionism's interpretation and adaptation of the traditional Jewish liturgy and creation of new prayer texts to convey and express its changing ideology. Liturgical creativity has been a hallmark of Reconstructionism since its founding by Mordecai Kaplan (1881-1983) in the 1930s. All facets of the movement's liturgical materials are analyzed, including translations, supplementary readings, commentaries, rubrics, and layout. After an examination of Kaplan's life and thought, especially those facets that are most relevant to understanding his liturgical work, the author analyzes the first Reconstructionist liturgies, published between 1941 and 1963. He then summarizes institutional developments within Reconstructionism from the publication of Judaism as a Civilization (1934) until the founding of the Reconstructionist Rabbinical College in 1968, and then from 1968 to the present. Caplan devotes an entire chapter to an examination of the rites that comprise the new series of Reconstructionist prayerbooks, Kol Haneshamah. They are compared to the contemporaneous liturgies of Reform, Conservative, and Renewal Judaism, which in turn are compared with their 1940s predecessors to illustrate developments within American Liberal Judaism in general.
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