Merry Christmas / חג המולד שמח / عيد ميلاد مجيد

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Welcoming the Other through Interreligious Dialogue, Education and Action

By Rabbi Dr. Ron Kronish

Dr. Ron Kronish

Dr. Ron Kronish

November 21, 2013
Presented at the Peace Education Commission of Religions for Peace, at the World Assembly in Vienna

Read related article in the Huffington Post

Introduction

I am very pleased to be part of this distinguished panel on this important topic, which has been the essence of my professional life for the past 22 years. I founded the Interreligious Coordinating Council in Israel in 1991, and in all the years that I have served as Director, we have been an active member of Religions for Peace. I like the name and the mission of this organization. It says very clearly who we are and what we are for. By itself, it is an educational statement.

Unfortunately, in my part of the world, this idea is not too well understood. Too often, some religions have supported ongoing war and violence, rather than standing for peace. In contrast, I believe that the values and teachings of the great religions of the world must be harnessed to help their leaders and followers become active practitioners of peacebuilding and reconciliation.

One of the most central ways that we can welcome the other—each in our own country and region as well as internationally –is through Interreligious Dialogue, Education and Action.

Since we have done this successfully in Israel for a long time, I will share with you some of the insights and best practices of our work in the 10 minutes that have been allotted to me. To learn more, click “here” to get to our website, or go on Facebook and twitter to “like” us, and to “share” with others our insights from our blog posts—including our “stories of inspiration” series — and our best practices! (www.icci.org.il)

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“The Image of the Other – a New Paradigm”

By Ron Kronish

as published in the Huffington Post on 22.11.2013

I flew on Austrian Airlines to Vienna three days ago with Palestinians and Jews from Israel and Palestine who were invited by the new King Abdullah Bin Abdulaziz International Centre for Interreligious and Intercultural Dialogue (KAICIID) On the airplane we were all talking about how remarkable it is that Jews and Palestinians had the opportunity to meet educators from all over the world, at the invitation of the government of Saudi Arabia. All of this in one of the most important cultural capitals in Europe, which only 70 years ago was under the control of German and Austrian Nazism, which wrought so much destruction and damage in Europe and the world.

So much has changed for the better in recent decades, but all too many people in the world are unfamiliar with these surprising educational and cultural developments, which is why I take the trouble to share these reflections on this blog.

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Christians from New York experience the complexities of Israel and Palestine with ICCI

by Andrew Luisi

Andrew Head Shot, StaffChrist Church, located in New York, is a congregation in the United Methodist denomination of Protestant Christianity that strives to experience God, connect with  others, and serve the world. Their mission is clear and forthright: they seek to love God before all things and their neighbors as themselves.
A group of congregants from the church came to Israel and Palestine for an intensive two-week study tour hosted by ICCI’s Center for Interreligious Encounter with Isreal, that analyzed relations between the monotheistic religions and viewed Christianity from a multicultural context.  On the last day of their program, they arrived at the ICCI for a lecture and discussion on “The Other Peace Process–Interreligious Dialogue, Education and Action in Israel-Palestine as a Form of Peace-building” by Rabbi Dr. Ron Kronish, director of ICCI.
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“Gestures of Peace from a Synagogue in Jerusalem”

“An interfaith meeting at the Kehillat Yedidya modern orthodox synagogue in Jerusalem gathered together young Jews, Muslims, and Christians. Rabbi Kronish and the apostolic nuncio in Israel, Mons. Lazzarotto, welcomed the participants.

“As many of you know, our here, especially in Jerusalem, we live separately. The Arabs do not have an occasion to meet the Israelis, and vice versa. We don’t have any real interaction in our daily lives.” This was voiced by Laura, a young Christian who lives in Jerusalem and studies at a Jewish university. Her words give prominence to the event held at the Kehillat Yedidya synagogue on the 30th April. The symposium entitled “Discovering the other’s humanity” was attended by youth from the 3 monotheistic religions. A good part of them belonged to the Youth for a United World, who were participating in the concluding event, “Be the Bridge”, of the Genfest.

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“أحب لصديقك ما تحب لنفسك”

ספר תורהبقلم: الدكتور رون كرونش

ان جملة الافتتاح في (سفر القديسين)، والتي قرأناها قبل عدة سبوت في الكنس في جميع انحاء اسرائيل، والتي تبدأ بالكلمات كونوا قديسين، توضح في سياقها كيف يمكننا أن نكون قديسين (اللاويين 19). فبدون شك فان هذه الجملة هي من أهم الجمل في التوراة، وهي التي وجهتني كممثل لمجلس التنسيق بين الأديان كي أنشر بالاشتراك مع قسم الديانات التابع لجمعية سكروبو في تورونتو، نشرة أحب لصديقك ما تحب لنفسك، وهذا الموضوع يظهر ليس عند أقل من 12 ديانة في العالم.

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וְאָהַבְתָּ את הגר

מאת ד”ר רון קרוניש

פיסקת הפתיחה של ‘פרשת קדושים’, אותה קראנו לפני מספר שבתות בבתי הכנסת ברחבי הארץ, מתחילה במלים “קדושים תהיו”, ומפרטת בהמשך כיצד עלינו להיות קדושים’ (ויקרא י”ט).זו ללא ספק אחת הפסקאות החשובות ביותר בתורה, והיא אשר הנחתה אותי כמייצג את

Dr. Ron Kronish

Dr. Ron Kronish

המועצה הבין-דתית המתאמת בישראל לפרסם בשיתוף עם המחלקה הבין-דתית של עמותת סקרובו בטורונטו כרזה בנושא ‘ואהבת לרֵעֲךָ כמוך’, נושא המופיע בלא פחות מ12 דתות בעולם.

פסוקים אלו (ויקרא י”ט: 18-19) מחייבים אותנו לשאול את השאלה, איך מגדירים את ‘רֵעֲךָ’? קיימת ספרות רבה ומרובה העוסקת בהגדרות שונות. ההגדרה שמתאימה לקונטקסט של התורה מגדירה את ‘רעך’ כמי ששייך לעם היהודי, כאשר בפיסקה “אָחִיךָ”, “עֲמִיתֶךָ” ו”רֵעֲךָ” מקבילים ל”בְּנֵי עַמֶּךָ”, כלומר העם היהודי. כיום משתמשים במושג “רֵעֲךָ” בשפה העברית כדי לתאר חבר קרוב מאוד, ואפילו לפעמים בן זוג, לעומת השפה האנגלית, בה היא מתורגמת ל’שכן’. עולה אם כן השאלה, מיהם שכנינו או חברינו הקרובים היום? האם הם רק אלה השייכים לעם היהודי, או שמא ניתן להרחיב את משמעותה של המילה להכיל את כל בני האדם בארצינו או בעולם הגלובלי כולו?  האם זאת בקשה מוגזמת?

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