The Association of Jewish Libraries reviews The Comic Torah:
For the full review -- and 39 more pages of book review goodness -- download the pdf. And don't forget to check out The Comic Torah yourself.
As Jews, we are supposed to study Torah and find meaning in our interpretation of it. This book is a unique piece of midrash. Aaron Freeman, a comedian and NPR commentator, and his wife Sharon Rosenzweig, an artist, have created a series of 54 cartoon panels, one for each weekly parashah. They tell the stories as no one has ever told them. Some readers may find them irreverent, but the approach is both humorous and thought-provoking. The portrayal of God as a woman and the use of celebrity caricatures for biblical characters (Cheech and Chong as Nadav and Abihu, Elliot Spitzer as Laban) are original. Telling the story of the Jewish people as a romantic relationship between Moses and God with elements of Family Feud added puts a different spin on it. The authors encourage readers to la’asok b’divrei Torah (immerse oneself in Torah), depicting themselves diving into a Torah scroll on the title page. This is a true invitation to study because, as the celebrity Joshua character says, “Yes we Can-aan.” This will be a great source for discussion in Torah study groups and book clubs in non-Orthodox congregations.
The news service formerly known as the Jewish Telegraphic Agency has unveiled its new Jewish news archive of all its articles from 1917 on.
So what did the official news service of the Jewish people have to say about Bob Dylan? A search turned up only a couple appearances before his late canonization by the establishment through Oscar and National Book Awards.
On July 10, 1970, JTA reported that
Abraham L. Feinberg, rabbi emeritus of Holy Blossom Temple in TorontoA year later, Dylan crops up in an article about a new student-run Coffee House at Hebrew University in Jerusalem, where "Sipping coffee while comparing thoughts on Dylan Thomas, Anwar Sadat, Bob Dylan, or Hebrew grammar till all hours is called 'doing your own thing.'"
and known as an anti-Vietnam war activist, has produced an album of
songs under the label of Vanguard Records in New York. The album
contains 10 songs including Leonard Cohen's anti-war "Story of Isaac,"
"Simple Child" by Robbie MacNeill, "Warm Traitor's Breath" by Arthur
Gee, "I Shall Be Released" by Bob Dylan and "Bells of St. Pierre" by
Michael Stanbury. Rabbi Feinberg will turn his royalties over to the
orphans and maimed children of North and South Vietnam. Now 71, Rabbi
Feinberg is the son of a Chazan. In the early 1930's he left the
rabbinate for several years and was a popular radio singer ("Anthony
Frome") on the NBC network.
LOS ANGELES - Marlon Brando, the screen star, made an impromptuThe article concludes with more details about Brando's yiddishkeit.
appearance at the congregational seder of Temple Israel of Hollywood and
gave an impromptu rendition of the Kiddush, in English, to begin the
festival meal. Bob Dylan, the folk singer of the youth rebellion, began
the Grace After Meals by singing his "Blowin' In The Wind," with the
congregation joining in.
Brando and Dylan were accompanied by friends from the entertainment
world, including Helaina Kallianiotes. Sarah Dylan, wife of the folk
singer, and Kenneth Banks, a leader of the American Indian Freedom
movement. The appearance of the theater personalities was a surprise
both to Rabbi Haskell Bernat, the senior rabbi of the congregation, and
the congregants. Rabbi Bernat said the visitors joined spontaneously in
the worship and festivities. The artists made reservations anonymously,
through a friend, Brando, asked why he and his friends had come to the
Reform synagogue, said "It was the rabbi's ability to create warmth,
social activism and worship innovation which had contracted them.
Rabbi Bernat, in introducing the luminaries, said it was in the
spirit of the festival of freedom to have present "unexpected guests."
adding that Brando, Dylan and Banks "had contributed to the sense of
justice and social awareness of the American people," He said that
"Blowin' In The Wind" had become part of the freedom songs which had
found their way "into the informal liturgy of liberal congregations."