tag:blogger.com,1999:blog-12901835556981389422024-03-28T20:29:46.175-07:00Introduction to JudaismRabbi Jonathan Keren-Black's introduction and explanation about Progressive Judaism and how to learn more.Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.comBlogger56125tag:blogger.com,1999:blog-1290183555698138942.post-62637812537521817992024-03-28T05:14:00.000-07:002024-03-28T05:14:19.092-07:00Welcome to Progressive Judaism - A Judaism for the Twenty-First Century<div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgccCT4Tbon47EMR5vV5TPv_NYAq3XnktLxEwwr2F7s1MRqIKvP70VndwENRR-jbsHmTZXY5VHrzCaW2UUUVtxyzE35y3zy54ejUYoyA8L5CaHHyd-5YjxMlC1y1_t7HWd1drsdgIugM5Nx6skaB_z_0Gc8Ae7E9DODT3DNIhFNYSffwi-wO7BMWT9OLXgX/s7360/JMP_5303%20%20%20%20%20Looking%20at%20camera%20glasses%20on%20head.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img alt="Jonathan wearing a multi-coloured prayer shawl and holding a ram's horn" border="0" data-original-height="4912" data-original-width="7360" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgccCT4Tbon47EMR5vV5TPv_NYAq3XnktLxEwwr2F7s1MRqIKvP70VndwENRR-jbsHmTZXY5VHrzCaW2UUUVtxyzE35y3zy54ejUYoyA8L5CaHHyd-5YjxMlC1y1_t7HWd1drsdgIugM5Nx6skaB_z_0Gc8Ae7E9DODT3DNIhFNYSffwi-wO7BMWT9OLXgX/w320-h214/JMP_5303%20%20%20%20%20Looking%20at%20camera%20glasses%20on%20head.jpg" width="320" /></a><span style="font-family: Georgia, Times New Roman, serif; text-align: left;">Shalom and welcome - I am glad you have visited! My name is Jonathan Keren-Black, and I spent 20 years as the Rabbi at the Leo Baeck Centre in East Kew, Melbourne, Australia </span><a href="http://lbc.org.au/" style="text-align: left;">http://lbc.org.au/</a><span style="font-family: Georgia, 'Times New Roman', serif; text-align: left;">. until 2023. I am now honoured to be Emeritus Rabbi there, and have moved to live at the Narara Ecovillage on the Central Coast of New South Wales, from where I run the Online Introduction to Judaism course for Progressive Judaism Victoria, and have students from across Australia and New Zealand.</span></div><div><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">I grew up in the Progressive Movements (Reform and Liberal) in the UK and became a Rabbi in 1988 after 5 years training at the Leo Baeck College in London and in Jerusalem. In 2003 my family and I moved to Melbourne, where I am remain part of ARC, the Assembly of Rabbis and Cantors of the Union for Progressive Judaism, Australia, New Zealand and Asia (big region!). I was the Editorial Team leader for our beautiful prayer book introduced in 2010, the World Union Edition of <i>Mishkan T'filah</i>, and I also developed and adapted 'A Judaism for the Twenty-First Century' (see below), which is one of our course text books, to suit our region</span><span style="font-family: Georgia, Times New Roman, serif;">. Most recently I also lead the development and introduction of our High Holy Day book set, '<i>Mishkan T'shuvah</i>'. </span><span style="font-family: Georgia, Times New Roman, serif;"><span style="font-family: Georgia, Times New Roman, serif;">These books are all available from various places, including me (details below).</span></span><div><span style="font-family: Georgia, Times New Roman, serif;"><br /></span>
<span style="font-family: Georgia, Times New Roman, serif;">Of course, we believe that Progressive Judaism is one of the best frameworks for a modern, spiritual life, and it is always a pleasure when people who have not grown up as Jews decide to join the journey, and often end up deciding to be Jewish themselves. One of the most satisfying things we Rabbis do is sit on a <i>Bet Din</i> (a Jewish Court), hear people's stories about how they came to Judaism, and welcome them formally to be part of the Jewish people (often with tears of happiness all round!).</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;"><b>This blog is to record enquiries (anonymously) and my responses (starting below). You may find something that reflects or informs your own situation.</b></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Of course our communities have run formal 'Introduction to Judaism' classes for many years, for members interested in learning more formally and broadly about Judaism, for non-Jews who are interested in understanding more about Judaism 'from the inside', and for those who are thinking of becoming Jewish. Fifteen years ago, we decided to utilise advances in technology to make this course available on line, and I have been delighted to supervise students from all over Australia and beyond, many of whom have since gone on to become committed and involved members of their local Jewish communities. You can try out the first two 'Foundation' sessions of the course for free, and see if it feels useful and informative to you:</span><br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrsg7T_ofhuZPk9qVxxeXqAQ9aH5SQFTMQvDcfPheCuG4SUDOw5FcC7ee7WHa_Pk0Ev4uOQI1Hb1vi6n8pbhdFBb-Bp1UBOznezVm3fMyzrCkZ1o14GY4KxhyphenhyphenNykJv143LJZtA-UWRsznB/s177/A+Judaism+for+the+Twenty-First+Century.jpeg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrsg7T_ofhuZPk9qVxxeXqAQ9aH5SQFTMQvDcfPheCuG4SUDOw5FcC7ee7WHa_Pk0Ev4uOQI1Hb1vi6n8pbhdFBb-Bp1UBOznezVm3fMyzrCkZ1o14GY4KxhyphenhyphenNykJv143LJZtA-UWRsznB/s177/A+Judaism+for+the+Twenty-First+Century.jpeg" width="133" /></a>email me at 'Jonathan (you know how to do @) Kerenblack.com'<br />
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<span style="font-family: Georgia, Times New Roman, serif;"><br /></span></div><div><span style="font-family: Georgia, Times New Roman, serif;">To provide suitable support materials, I adapted an excellent book originally written by my colleague Rabbi Pete Tobias from the UK to make it an ideal fit for the slightly different needs of our region - our version is called 'A Judaism for the Twenty-First Century' and it is available from Amazon.com, ISBN 145-6-307576 or from me direct (cheaper and quicker!). </span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrOgQ5fcbB9vigOTjt2D-iEKj54_Ru7f2c2TrJxmNeivPK_G8TpkQpJ2nbM8CFSp1OA_sp1qUFyGCg3dleR-NJz6HIa_qGfeDtLZbP0o38Z4jOpYvY9Lv9lB8pYyXuyCmrh6JY4bMbwua5/s325/4.jpeg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrOgQ5fcbB9vigOTjt2D-iEKj54_Ru7f2c2TrJxmNeivPK_G8TpkQpJ2nbM8CFSp1OA_sp1qUFyGCg3dleR-NJz6HIa_qGfeDtLZbP0o38Z4jOpYvY9Lv9lB8pYyXuyCmrh6JY4bMbwua5/s325/4.jpeg" width="160" /></a></div>
<span style="font-family: Georgia, Times New Roman, serif;">Although Hebrew is not necessary to complete an Introduction to Judaism course, it is if you wish to participate in Jewish community life, and certainly if you wish to become Jewish, and so I have also produced a teach-yourself book for adults called 'Hebrew from Zero', which utilises lots of tricks and devices learned from my own teachers and developed and refined over the years to make learning to read Hebrew, quick, easy and fun! Again, Amazon or from me, ISBN code 146-6-462183</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">It is important to understand that there are a variety of approaches within the Jewish world, just as there are in all other faiths (but perhaps even more so - we have a saying in Judaism 'Two Jews, three opinions'!). The 'continuum' of Jewish belief extends rightwards from Progressive Judaism to the orthodox and ultra-orthodox, and leftwards to secular and atheist Jews (although both secular and atheist Jews might sound strange, Judaism is not only a religion but also a people and a culture, so there are in fact many who put themselves in those categories, including very many Israelis, who consider themselves '<i>khiloni</i>' or 'secular' Jews.</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgP8d8V8NzRYrEebMPkfSeUsUR7rWxiiaS46zphgbisqmCFvwMDEKNETYvLrBxu1uJoMDvbERfR66pZg_bI9S-DanfpnC0Jv_CpqnQ9QqEPLvxefUQ7gRW8_9i4LMurKejDL9SMeRWs_CDK/s640/Soul+Shabbat+image.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="150" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgP8d8V8NzRYrEebMPkfSeUsUR7rWxiiaS46zphgbisqmCFvwMDEKNETYvLrBxu1uJoMDvbERfR66pZg_bI9S-DanfpnC0Jv_CpqnQ9QqEPLvxefUQ7gRW8_9i4LMurKejDL9SMeRWs_CDK/s640/Soul+Shabbat+image.jpg" width="200" /></a><span style="font-family: Georgia, Times New Roman, serif;">The dividing line between 'Progressive Judaism' and 'Orthodoxy' comes down to how we view Torah. If you are orthodox, you believe it is the five books dictated to Moses by God at the top of Mount Sinai. It must therefore be 'true and without fault'. Progressive Judaism (Reform, Liberal, Reconstructionist) believes that Torah is a human attempt to record 'what God wants from us' but is therefore naturally limited by its time and context (other groups such as Conservative or Masorti view it similarly, as, to a greater or lesser extent, 'through human agency'). The various styles of language, different names for God, internal contradictions, duplicated stories with different details (for example the two consecutive accounts of Creation and humanity) do not have to be forcibly reconciled, but are signs of our rich and wide human experience. We might view Torah - and indeed 4000 years of the Jewish story - as a 'grand symphony of</span><span style="font-family: Georgia, 'Times New Roman', serif;"> traditions'. </span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif;">It is only fair to say, though, that although individuals often have good and strong relationships with other denominations of Jews - and most families will include Progressive, orthodox, mixed-marrieds and non-believers - the formal structures of Judaism sometimes have more difficulty getting along! Although Rabbis may have colleagues and friends in other denominations, there is a rule within parts of orthodoxy not to share a public platform with Progressive Rabbis, and they will not officially recognise our rabbinic status, nor therefore anyone who converts with us! Since Progressive Judaism is the largest synagogue grouping in the world (World Union for Progressive Judaism - </span><a href="http://www.wupj.org/">http://www.wupj.org/</a>)<span style="font-family: Georgia, 'Times New Roman', serif;">, this does not need to be a major issue, though it can occasionally lead to some difficult family situations - sadly beyond our control. Never-the-less we need to warn people from the start.</span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHHo0FnQVqyqFlz4bZEkqN97_eooWJLPqDl4Evt1ts2Qn3ViQ3jVfr4-zadlu-PmXWdCbHSi_udsQGXfg6geNEaxLULeXq-hrcznnUKJUWgVO6o0kM1vozwc2Xq9W5T2gLfUdIPSVJgJei/s1600/50618+JKB,+Donna+and+Michael.JPG" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="150" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHHo0FnQVqyqFlz4bZEkqN97_eooWJLPqDl4Evt1ts2Qn3ViQ3jVfr4-zadlu-PmXWdCbHSi_udsQGXfg6geNEaxLULeXq-hrcznnUKJUWgVO6o0kM1vozwc2Xq9W5T2gLfUdIPSVJgJei/s1600/50618+JKB,+Donna+and+Michael.JPG" width="200" /></a><span style="font-family: Georgia, 'Times New Roman', serif;">In Britain, I was used to the argument that Judaism is 4000 years old, Christianity is 2000 and Islam is 1300 - with the implication that older is better (I will question that in a moment)! But moving to Australia, we are very aware that Indigenous faith traditions go back around 60,000 years in this land, which makes even 4000 pale in comparison. But one of the principles of Judaism - and particularly emphasised in Progressive Judaism, is respect for other faiths - we believe there are many paths to God. So I have always been very involved with interfaith relationships and understanding, and helped to establish the Jewish Christian Muslim Association of Australia (</span><a href="http://jcma.org.au/">http://jcma.org.au/</a><span style="font-family: Georgia, 'Times New Roman', serif;">) in 2003. All three traditions actually have very similar values, which is hardly surprising given our common stories and heritage! And, put simply, I'd call the biblical period 'Mark 1 Judaism' (or perhaps even better: 'Israelitism'), out of which stemmed two new expressions, Rabbinic Judaism - or 'Mark 2 Judaism', and Christianity. Christianity made certain changes which may in due course have led to the start of Islam, which returns to a stricter ethical monotheism. And all have changed and developed into multiple expressions, some more moderate, others more fundamentalist, at times working and learning and living together and from each other, at other times antithetical and destructive to the others.</span><br />
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<span style="font-family: Georgia, 'Times New Roman', serif;">So that's my starting point. We need to work together, with respect for difference and diversity, both between traditions and within our own. There is no 'one true path' - and even if there was, only God would know it! And, to finish with a new note, each of the traditions believes God put us here to look after God's creations - the earth and its creatures. And we've made a real mess of it - and if we don't immediately work together to save God's world, there will be nothing left to argue about! (See </span><a href="http://jeco.org.au/">http://jeco.org.au/</a> [Jewish] or <a href="http://www.greenfaithaustralia.org/">https://www.arrcc.org.au/</a> [Interfaith]). So, on finishing 35 years' work in the congregational Rabbinate, we have moved to live in the Intentional Eco-community at the Narara Ecovillage on the Central Coast of New South Wales: https://nararaecovillage.com/. But as well as having the Honourary position of Emeritus Rabbi at Leo Baeck, I am now the Consulting Rabbi for the very small Progressive community on the Central Coast, which is our new Jewish home! </div><div> </div><div>
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<br /></div></div>Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-29904300435654113542020-02-23T13:50:00.000-08:002020-02-23T13:50:05.358-08:00JEWISH CEMETERIES AND GRAVES
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text First Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Note Heading"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Body Text Indent 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Block Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Hyperlink"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="FollowedHyperlink"/>
<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Document Map"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Plain Text"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="E-mail Signature"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Top of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Bottom of Form"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal (Web)"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Acronym"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Address"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Cite"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Code"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Definition"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Keyboard"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Preformatted"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Sample"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Typewriter"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="HTML Variable"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Normal Table"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="annotation subject"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="No List"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Outline List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Simple 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Classic 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Colorful 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Columns 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Grid 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 4"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 5"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 6"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 7"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table List 8"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table 3D effects 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Contemporary"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Elegant"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Professional"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Subtle 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 1"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 2"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Web 3"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Balloon Text"/>
<w:LsdException Locked="false" Priority="39" Name="Table Grid"/>
<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
Name="Table Theme"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" SemiHidden="true" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" QFormat="true"
Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" QFormat="true"
Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" QFormat="true"
Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" QFormat="true"
Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" QFormat="true"
Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
UnhideWhenUsed="true" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" SemiHidden="true"
UnhideWhenUsed="true" QFormat="true" Name="TOC Heading"/>
<w:LsdException Locked="false" Priority="41" Name="Plain Table 1"/>
<w:LsdException Locked="false" Priority="42" Name="Plain Table 2"/>
<w:LsdException Locked="false" Priority="43" Name="Plain Table 3"/>
<w:LsdException Locked="false" Priority="44" Name="Plain Table 4"/>
<w:LsdException Locked="false" Priority="45" Name="Plain Table 5"/>
<w:LsdException Locked="false" Priority="40" Name="Grid Table Light"/>
<w:LsdException Locked="false" Priority="46" Name="Grid Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="Grid Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="Grid Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="Grid Table 1 Light Accent 6"/>
<w:LsdException Locked="false" Priority="47" Name="Grid Table 2 Accent 6"/>
<w:LsdException Locked="false" Priority="48" Name="Grid Table 3 Accent 6"/>
<w:LsdException Locked="false" Priority="49" Name="Grid Table 4 Accent 6"/>
<w:LsdException Locked="false" Priority="50" Name="Grid Table 5 Dark Accent 6"/>
<w:LsdException Locked="false" Priority="51"
Name="Grid Table 6 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="52"
Name="Grid Table 7 Colorful Accent 6"/>
<w:LsdException Locked="false" Priority="46" Name="List Table 1 Light"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark"/>
<w:LsdException Locked="false" Priority="51" Name="List Table 6 Colorful"/>
<w:LsdException Locked="false" Priority="52" Name="List Table 7 Colorful"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 1"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 1"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 1"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 1"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 1"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 1"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 2"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 2"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 2"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 2"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 2"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 2"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 3"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 3"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 3"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 3"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 3"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 3"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 4"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 4"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 4"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 4"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 4"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 4"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 5"/>
<w:LsdException Locked="false" Priority="47" Name="List Table 2 Accent 5"/>
<w:LsdException Locked="false" Priority="48" Name="List Table 3 Accent 5"/>
<w:LsdException Locked="false" Priority="49" Name="List Table 4 Accent 5"/>
<w:LsdException Locked="false" Priority="50" Name="List Table 5 Dark Accent 5"/>
<w:LsdException Locked="false" Priority="51"
Name="List Table 6 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="52"
Name="List Table 7 Colorful Accent 5"/>
<w:LsdException Locked="false" Priority="46"
Name="List Table 1 Light Accent 6"/>
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JEWISH CEMETERIES AND GRAVES<o:p></o:p></div>
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See this fascinating blog:<o:p></o:p></div>
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<span style="font-family: "Times New Roman",serif; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><a href="https://blog.billiongraves.com/understanding-jewish-gravestones/"><span style="color: blue;">https://blog.billiongraves.com/understanding-jewish-gravestones/</span></a><o:p></o:p></span></div>
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<br /></div>
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Note that the first section about leaving stones mentions
building a ‘cairn’, but omits the basic likelihood that the idea of covering
the body with stones was to make absolutely sure that, once ‘dead’, it didn’t
come back to life or get up and ‘haunt’ the survivors.<span style="mso-spacerun: yes;"> </span>It was noty unknown for people to be buried
when effectively in a deep come rather than brain-dead – hence some traditions
would put a bell on the coffin with a string inside – should the buried person
recover, they could ring the bell to announce it and be dug up and rescued! <o:p></o:p></div>
<!--EndFragment--><br />Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-61954799423386802562019-12-25T17:49:00.002-08:002019-12-25T17:49:31.428-08:00Does Progressive Judaism have a view on matters like Abortion, Euthenasia and Genetic Engineering?<ol>
<li style="margin-left: 15px;">I am a bit confused. Does Progressive Judaism have a communal view on abortion, euthanasia and genetic engineering? </li>
<li style="margin-left: 15px;"><i>Rabbi Jonathan responds: The Progressive Jewish approach gives permission for people to believe and act as they think God wants them to - to make EDUCATED choices for themselves. There is no particular position on these complex matters (or any other non-ethical ones) though we would tend to the liberal end). So on abortion, many of my colleagues would be entirely permissive - women's right etc. On this I disagree. Of course it is a matter of a life, so it becomes 'ethical' - but when is a life a life? And when is it a viable life? Tradition says that if the foetus is threatening the life of the mother, it can be killed to save her life (it is considered as a 'rodef' or persuer). But once it's head has emerged, it is a full human being and cannot then be killed as it has full 'human rights'. On the other hand, reflecting pragmatic realities of times past, a baby who dies in its first month does not have a full burial as it has not yet proved itself to be 'viable'. I look elsewhere for guidance: Noting that there is a clear division in the US between Pro-Life and Pro-Choice, I find the Torah's instruction 'Choose Life' (Deut 30:19) to be useful - it is the mother's choice - but the choice should be for life (whether that means the mother's quality of life or the possibilities for the baby). I see this as a 'middle way of moderation'. On euthenasia, the tradition is very nuanced. Traditionalists would claim that only God gives life and only God can take it. I reject the idea that God takes life. God does not kill us, Instead I feel God gives us all finite life, and when we die, God is waiting to 'receive us back'. Even in ancient times there are stories of letting people die when it is time, and not extending their lives unnaturally (eg by making loud noises or putting salt on their tongue). Today, medical practices have the ability to keep people alive long after they may have had enough and wish to die. And so I have been supporting the Assisted Dying legislation which has now come into law in Victoria and last month in Western Australia. On Genetic Engineering, the basic approach would be to develop any medical approach which helps healing and quality of life, as long as it is proven not to be harmful. In some ways it is a high tech extension of plant and animal husbandry. Of course it needs rigorous safeguards and I beleiev that these are generally in place in Western research and academia. China, Russia etc are different questions! </i></li>
</ol>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-48380196920610984272019-12-25T17:46:00.000-08:002019-12-25T17:47:18.839-08:00Working in Shabbat - Building a 'fence' round the Torah<ol>
<li style="margin-left: 15px;">On page 248 of A Judaism for the Twenty-First Century (6th Edition), discussion on activities that are prohibited on Shabbat were so interesting how some were devised from 'what if' (ie a guitar may no be played, because what if a string breaks and it needs to be repaired...). Would you say this 'what if' mindset is a characteristic of a Jew? </li>
<li style="margin-left: 15px;">Rabbi Jonathan responds: <i>Yes, it is called 'building a fence round the Torah' - so the tradition says chicken is not meat (as it doesn't give milk), but what if you THOUGHT you were eating chicken but it turned out to be veal?! So the Rabbis banned chicken, but did it as a rabbinic ban, not a Torah ban, as they knew it was only a safeguard. </i></li>
</ol>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-22000812114196309602019-12-25T17:35:00.000-08:002019-12-25T17:35:11.971-08:00Is circumcision necessary for Progressive Jews and conversions?<ol>
<li style="margin-left: 15px;">Why does Progressive Judaism insist on circumcision, and particularly for adult conversions<i>?</i></li>
<li style="margin-left: 15px;"><i>Rabbi Jonathan responds: Originally, the leaders of 'Liberale' in Germany felt it was not necessary - what has foreskin got to do with God? But the weight of Jewish tradition insisted, and 'what would teh orthodox say' is a powerful concern about legitimacy, so it was never abolished. However I would say we do not always insist on it so strictly. I suspect that in some parts (eg US) it probably goes by the way in some cases, and even in Australia, if someone put a cogent case, I'd be swayed by it (though the decision would be made by the Bet Din - Jewish Court of three people). </i><i>Also we will waive it for good medical reasons (and that includes psychological). Finally, I would argue that if we treat girls and boys the same, and a girl and woman can be a perfectly good Jew without any physical alteration, then why can't a man? But at the end of the day, we are balancing emotion, feeling, logic and tradition. Circumcision is biblically introduced (starting with Abraham) and described as 'a sign of the Covenant between God and 'man'). It's a tough one! </i></li>
</ol>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-80270095052229785572019-12-25T17:28:00.001-08:002019-12-25T17:28:44.824-08:00Is the Purim Story (Scroll Of Esther) True History?<div>
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What makes you so confident that the Purim story of Esther is fictional? It seems it would be comparable to so many other extreme stories in the Bible? (This has always been my favourite story!) </div>
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<i>Rabbi Jonathan responds:</i></div>
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<i>There is no evidence that the Jews of Persia were attacked, or that there was a Jewish Queen. The story was a well-known Persian one, but recast with Esther and Mordechai as the heroes. These names were not Jewish ones, but are allusions to the main persian Gods, Ishtar and Marduk. I think the message is that these were great heroes, but NOT GODS. Only the invisible God is God (and so invisible that it is only alluded to: 'help will come from another quarter' and not even mentioned in the story - one of teh reasons we dress up and disguise our identities). But though it is not TRUE, there are KEY TRUTHS: In every generation, those will arise who hate and try to kill Jews for no good reason! This truth makes it quite an adult festival even though everyone thinks it is for kids</i></div>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-28657344436533438442019-09-10T19:48:00.000-07:002019-09-10T19:48:56.837-07:00I have some Jewish background - can my children have B'Mitzvahs?<div class="gmail_default" style="color: #351c75; font-family: verdana,sans-serif; font-size: small;">
Thanks for your question.</div>
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Let me first emphasise that we try to be very open and welcoming to all, and especially to welcome back and support those with Jewish background etc.</div>
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You ahve told me that you had a Jewish father but no Jewish upbringing.</div>
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Our rules are in most ways more liberal and open than the orthodox part of the community. Unlike them, we welcome and consider someone Jewish if they have only one Jewish parent - whether father OR mother - HOWEVER there is an important caveat - IF they have had a Jewish upbringing (and consider themselves solely Jewish) and that upbringing has been marked by 'Timely acts of Jewish life' - which would be things like circumcision, observing lighting Shabbat candles and Friday night dinner (sometimes), attending Passover Seders, celebrating the New Year and Day of Atonement, attending religion school, and having a Bar or Bat Mitzvah.</div>
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At this point I should explain that we go out of our way to treat both (and all) genders as equal. We have started using the term 'Beyt Mitzvah', 'House of Commandments' in place or Bar (son) or bat (daughter) Mitzvah because we recognise that some kids are gender fluid or have gender dysphoria and we do not want to add to the pressure to be something they don't presently feel fopr themselves. However in one regard we have realised that we need to be (and usually are) slightly more lenient - otherwise we end up being 'more orthodox than the orthodox', which is not a situation we are comfortable with! So if a woman has a Jewish mother - EVEN if she has had NO Jewish upbringing - but would be counted as Jewish by the orthodox, then in practice we will often also welcome her (though we would encourage and assist her to do some top-up studies to make her feel more knowldgeable and better equipped to take on her Jewish identity). </div>
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Sadly, in your case with a Jewish father but no Jewish upbringing, we really can't yet count you as Jewish. However we would recognise you had a Jewish father and wished to take on your Jewish identity, and would outline some reading and studies so that, in due course, you could go before the Bet Din (a Jewish 'court' - three friendly progressive Rabbis who are again there to support and welcome you back!).</div>
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In the meantime, however, your children are not Jewish and therefore we cannot offer them a 'Bayt Mitzvah'. I am so sorry, and aware that this may sound harsh.</div>
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If all of you are really keen (and I of course believe that progressive Judaism is a wonderful framework for a modern, meaningful, spiritual life), then what I would propose is that we work out a program which you can all journey on together. You would do the bulk of the work - reading, some coursework - the course is done at your own speed and takes a minimum of a year but as long as you wish - and you would interpret and relay it to the kids at their levels, discuss together, start doing some celebrations - and teach yourselves to read hebrew (I have an easy and fun self-learning book). This would include the children participating in Religion School.</div>
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At an appropriate stage, you would then go to the Bet Din together and all have your Jewish status confirmed - and then we get to start on the BMs (Bar, Bat and Beyt Mitzvah is simply the Jewish way to say 'teenage'). Once they have turned 13, children can be counted as part of the adult community and may lead the service and read from Torah. The first time they do this - which might be 14, 15 or older - we celebrate their involvement wity teh BM celebrations. </div>
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<div class="gmail_default" style="color: #351c75; font-family: verdana,sans-serif; font-size: small;">
After Religion School, the children would join the BM class to prepare the prayers of the service and some verses from the week's Torah portion. </div>
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I fully realise that is a major commitment and undertaking for families. But it is also a wonderful opportunity to kearn and bond and share something valuable for the rest of your lives, and there are not so many things you can truly say that about.</div>
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Let me know your thoughts, once you've discussed it, and if you want to proceed, I'll be absolutely delighted to assist! </div>
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<div class="gmail_default" style="color: #351c75; font-family: verdana,sans-serif; font-size: small;">
L'shalom</div>
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<div class="gmail_default" style="color: #351c75; font-family: verdana,sans-serif; font-size: small;">
Rabbi Jonathan</div>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-53224380676001489712019-07-28T15:11:00.000-07:002019-07-28T15:11:33.941-07:00My great grandmother was a jew. Under Jewish law this makes my grandfather (her son) a Jew as well. Under Reform Judaism, are my father and myself considered jewish (patrilineal descent) despite not being raised as Jews? <div dir="ltr" style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif; font-size: small;">
Dear Marlene,</div>
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Thank you so much for your enquiry 'Am I a Jew?'</div>
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We would be delighted to assist and you would be most welcome to come along and meet us at one of our synagogues, though you haven't mentioned where you are currently based. We would love to assist you to recover your Jewish connections and discover a Jewish identity. </div>
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You have rightly pointed out that there are differences in approach between orthodox and progressive (Reform is a part of the progressive umbrella of the World Union for Progressive Judaism of which we are a part).</div>
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The orthodox count a person as Jewish if they are born to a Jewish mother. By this logic, your grandfather was indeed a Jew. However, neither you nor your father have Jewish mothers nor were raised as Jews, and consequently would not be considered Jews.</div>
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The progressive approach is a more egalitarian one, drawing not only on natural justice but also on the fact that for the first half of the Jewish story (Biblical Judaism), the line went through the fathers (Abraham Isaac, Jacob, Joseph, Menasseh etc, whilst in the second half (Rabbinic Judaism) it has gone through the mother (who, despite whatever may have happened in the previous 9 months, is always present at the birth!).</div>
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Therefore we say the line passes through either mother OR father - provided that the child is raised as a Jew and has 'timely acts of Jewish observance', which would include religious education, bar/bat mitzvah, celebrating shabbat, regular attendance at festivals such as New Year, Passover Seder, Chanukah lighting. (However, if both parents are Jewish, then you are Jewish even without the upbringing and timely acts, since 'what else could you be?')</div>
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So sadly, by our definition, since your grandfather was not raised as a Jew by your great grandmother, he would not be counted, though unless he was actively raised as something else, we would look for indications that would allow us to be lenient and accepting.</div>
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However, even if we accepted your great grandfather (and if the orthodox would, it would seem harsh and overly rigid for us not so do so), your father would not be considered Jewish since, as you say, he was not raised as a Jew, and for you yourself, the same conclusion would apply. Sadly, you neither had a Jewish parent or a Jewish upbringing.</div>
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Having said all that, I reiterate that we would be happy to assist - we run regular Introduction to Judaism courses which you can access on line at your own speed, and we believe strongly that if you are looking for a meaningful, spiritual framework for your life, this is what our approach to Judaism offers, with a strong emphasis on community, justice and 'healing the world' to enable you to rejoin the community and formalise your Jewish status within the progressive Jewish world (though sadly it would not be recognised by the orthodox, over which we have no control!). </div>
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I do hope this is helpful. Please contact me if you'd like to know how to proceed.</div>
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L'shalom</div>
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<div style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif; font-size: small;">
Rabbi Jonathan</div>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-33509219495166620252018-08-22T01:44:00.000-07:002018-08-22T01:44:00.099-07:00<br />
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<b>Where does Progressive Judaism view Torah as coming from if not given by God?</b></div>
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<b>And why is this so important?</b></div>
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Progressive Judaism regards the Torah as unique but written by many HUMAN hands rather than handed down 'DIRECTLY FROM GOD' to Moses (as the orthodox believe). </div>
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This is the 'fundamental' difference between us - and it is a big one! We don't accept that God says 'stone to death your rebellious sons' or 'burn your daughter in fire if she charges someone for sex' or 'kill the Canaanites when you enter the land'. We don't find prohibition about driving cars or turning lights on in the Torah! We might understand how, in their time, these things got in - but they are not the fingerprint of a caring, loving, kind, forgiving God!</div>
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Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-75818209373757958612018-08-22T01:40:00.000-07:002018-08-22T01:41:04.138-07:00<br />
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<b>On a test paper, the question was 'What is the<i> Talmud</i>?' </b></div>
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<b>The answer given was 'It is the exegesis (explanation) of the<i> Torah</i>, consiting of the collected works of the <i>Mishnah</i>'.</b></div>
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<b>This is a fair, brief answer, but the student was bright and keen to understand more, and elsewhere more comprehensive, so I took the opportunity to set out in more detail the differences between 'Biblical' and 'Rabbinic' Judaism. </b></div>
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The Talmud is not exactly 'the exegis of the Torah', though that's what the Rabbis want you to think! Torah (and <i>Te'NaKh </i>more widely - this is the whole Hebrew bible which is pretty much the same as teh Christian 'Old Testament', a term we don't like and don't use because it implies that it has been superceded by the new one!) are<b> the great written works of the Biblical period</b> ('Israelitism', centralisation, hereditary, selected minority as priests, sacrifices).</div>
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From the crisis and trauma of the destruction of the first Temple (586 BCE - Before the Common Era - equivalent to BC - but we don't think Jesus was any more or less a child of God than the rest us, and don't accept him as 'Christ' - annointed or chosen one - so we don't date by 'Before Christ') to that of the second (70 CE, Common Era, equivalent to AD but we don';t acceoty Jesus as lord so we don't say 'year of our lord'), a new, non-hereditary, non centralised, non sacrificial, peer-led, 'REFORMED' and 'LIBERAL' interpretion of the inherited stories and traditions was needed, and thus was 'Rabbinic Judaism' born and ready to step in and take over when the romans destroyed the Temple (but another variant also stepped up, and eventually separated to become Christianity!). Because the new leaders of this 'Rabbinic tradition' (the Rabbis) needed authority on which to claim leadership and interpretation, they developed the story that when God gave the written Torah, an 'oral Torah' was also given - how the Torah laws should be applied... and without which the Torah was pretty useless as a rule book. (Another group, the Karaites, disagreed and thus rejected the Rabbis rulings - though in fact they also made their own, since often Torah rules were unclear, insufficient or contradictory). They said (and pointed out) that the oral law had never been written down (I wonder why not?!) - and should never be (this is a great idea as it allows for flexibility, adaptation and development to the needs of the times etc). </div>
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Sadly, in about 220, Rabbi Judah HaNasi (often simply known as Rabi) gathered the teachings of the Rabbis - usually based on - or at least 'hooked on to' the written Torah, and wroite it down. This is the Mishnah - the first (written - and hence fixed) Rabbinic text. As soon as that was copies and distributed, a wide variety of questions were raised about it (where it seemed its own rulings were unclear, insufficient or contradictory!) and that process of study and debate and argument continued for several hundred years - in two places, Tiberias (they weren't allowed to live in Jerusalem), and Babylon, and two colections were eventually produced - known as the Talmud (the Palestinian or Yerushalmi, which was stopped a hundred years earlier and is incomplete) and the Babylonian or 'Bavli' which became the authoritative version. So basically <b>the Talmud is the great and major work of the Rabbinic period.</b> (Several hundred years later, after various scholars had continued this process even around the Talmud once it was published, Maimonides came along and decided to 'cut to the chase' and draw out all the salient conclusions' without the citations and tirtuous and lengthy debates, and produced teh Mishneh Torah, for which he was castigated and his books burned - but which are now core subjects of study in many yeshivas for advanced Jewish learning - see Maimonides in this blog).</div>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-13451314735907785792018-08-22T01:24:00.002-07:002018-08-22T01:25:39.156-07:00<div class="gmail_default" style="color: #351c75; font-family: verdana, sans-serif; font-size: small;">
<b>The great Jewish scholar, philosopher and doctor to the Sultan Saladin in Fez (Fostat - old Cairo), Egypt, Maimonides, is also known by his acronym, <i>RAMBAM</i>. What was his great work and how was it received?</b></div>
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Maimonides was born in Muslim Spain (in what is sometimes known as 'the Golden Age') but when he was only 13 he and his family had to flee from the vicious Almohad Berber Muslims in 1148 of the Common Era (Christians tend to call it AD but since we don't consider Jesus as our lord, we don't date things by 'the year of our lord!). But CE dates are exactly the same as AD ones!</div>
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Maimonides most importantly wrote the Mishneh Torah commentary which he described as his '<i>Hibbur hagadol</i>' or greatest compilation (magnum opus). It is a comprehensive guide to the halacha. Though it was radical in leaving out lengthy discussions and citations, and his books were burned by other Jews (the 'Maimonidean controversy' raged on for 100 years), it is now a central work for intensive yeshiva study around the world!</div>
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Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-65814904397893166062018-08-22T01:15:00.001-07:002018-08-22T01:15:28.557-07:00<br />
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<b>On a test, we asked 'What is '<i>Aliyah</i>'?</b></div>
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<b>The thorough answer submitted was: a) to go up (to the <i>bimah</i> - reading desk) in synagogue when the Torah is being read to receive a blessing, and </b></div>
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<b>b) to go up (to Israel) - often preceeded by an '<i>aliyah</i>' in synagogue to receive a blessing for a safe return'</b></div>
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Because the ansers were so comprehensive, I took the opportunity to add some extra learning information: It is good that you named the two types of <i>Aliyah</i>. However the second is not used for going (up) to <b>visit</b> Israel - someone may have an '<i>Aliyah</i>' (call up) before any significant journey, but it doesn't matter if it is Israel or Timbuktoo! To MAKE <i>Aliyah</i> is to go and LIVE in Israel (and it has an opposite (problematic to my mind - because it is so values oriented), YERIDAH, going down, leaving Israel after living there.</div>
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Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-5565019027439938622018-08-22T01:09:00.000-07:002018-08-22T01:09:26.561-07:00<div class="gmail_default" style="color: #351c75; font-family: verdana, sans-serif; font-size: small;">
<b>On a test, we asked 'What is the <i>Kaddish</i>?'</b></div>
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<b>The answer submitted was 'Mourner's prayer, in praise of God's creation, that brings the service to an end. Also recited by the oldest son for the death of a parent. </b></div>
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Because the answers were so good and thorough, I took the opportunity to add some more detail and responded: Actually there are about 7 different <i>kaddishes</i>, and we often find '<i>Hatzi Kaddish</i>' (meaning half- or short-<i>kaddish</i>) as a pause to praise God (all kaddishes are doxologies) before moving on to the next part of the service (eg before <i>Barechu</i> and the <i>Sh'ma</i> section of our service). But you are right that when people mention <i>kaddish</i> they usually mean 'the Mourner's <i>kaddish</i>'. The Mourner's <i>kaddish</i> doesn't mention death - rather it is effectively saying that we still have faith in God and the cycles of the universe, including life and death, even at times when we are desperate and desolate. However it can and should be said by all mourners (even in the orthodox), not only the oldest son - but all sons and daughters (though in the orthodox a male mourner usually leads).</div>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-33127259786882268972018-08-22T01:02:00.000-07:002018-08-22T01:02:45.556-07:00<div class="gmail_default" style="color: #351c75; font-family: verdana, sans-serif; font-size: small;">
<b>What does the Tetragrammaton </b>(four letter name of God in Hebrew, <i>YHVH</i>)<b> </b></div>
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<b>mean, in the </b><i style="font-weight: bold;">Sh'ma </i>(declaration of faith)<b>?</b></div>
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<b>I was sent this answer: 'Adonai is One and we should love him'</b></div>
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I responded: I appreciate the care to write 'Adonai' rather than 'Lord'. However, though it is better than a clearly gendered term it is not a great rendering of YHVH. That is why in the Siddur (prayer book) for our region (Mishkan T'filah World Union Edition) we have used 'Eternal' or 'Eternal One'. Our best understanding of the Tetragrammaton is that it contains the letters of the verb to be, in past (HaYa), present (HoVeH) and future (YiHYeH), thus symbolising God's 'always-ness' or 'Eternality'.</div>
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Though traditionally used in Hebrew when we see the tetragrammaton, Adonai is also not ideal in translation since it is not only gendered (the root is 'Lord'), but it is also technically plural ('my LORDS') - my LORD would be 'Adoni'! </div>
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However, having said Adonai, you then went on to say 'we should love him..' God is far beyong our human understanding, but one thing we can be confident of is that God is not male (nor female) and a central plank of Progressive Judaism is equality, which means removing references to God as male, which is both wrong, and subtly reinforces the belief that men (and boys) are superior to women (and girls).</div>
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and <b>'Please translate the first part of a blessing, <i>Barukh atah Adonai,</i></b></div>
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<b><i>eloheinu melech ha'olam</i>':</b></div>
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<b>This was answered: 'Blessed are you Adonai, our God, master of the universe.</b> (it is our convention to use capitals, eg for You in the above example).</div>
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The hebrew you have translated as master' is <i>Melech. Melech</i> is usually 'King' but because Hebrew has no neuter, it can also be 'Sovereign' or 'Ruler' (gender-free). As an anaolgy, when we translate '<i>Bnai Yisrael</i>' we render it 'Children of Israel', not 'Sons of Israel'.</div>
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L'shalom</div>
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Rabbi Jonathan</div>
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<span style="background-color: white; color: #222222; font-family: Arial, Helvetica, sans-serif; font-size: x-small;">-- </span>Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-62664440666657548932017-08-24T16:13:00.000-07:002017-08-24T16:13:16.100-07:00On Conversion, Marriage and Status of Children<div class="gmail_default" style="color: #351c75; font-family: "times new roman", serif; font-size: large;">
<br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">Hello,</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">My name is Deborah, I am Jewish, however my partner who I have been going</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">out with for 8 years is not. The option of him converting has been discussed</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">over the last few years. I think his conversion needs to be done through a</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">liberal/progressive movement though, as we have looked into and spoken to a</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">orthadox rabbi and it's honestly just too hard.</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">My question is, if my partner converts through a liberal/progressive shul (synagogue) I</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">am aware we would ultimately end up getting married by a liberal/progressive</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">rabbi. Therefore, is our marriage considered Jewish? And when we ultimately</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">have children and we gave them bar/bat-mitzvahs do they take on the</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">liberal/progressive identity or would they still be considered orthadox</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">because of me no matter where they were given bar/bat-mitzvahs and no matter</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">where we got married?</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">Please let me know.</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">Many thanks.</span><br style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">Deborah</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">Rabbi Jonathan responds:</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">Many thanks for your message and honesty, Deborah.</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">The bottom line is what you want conversion for?</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">If your partner is not interested in converting to Judaism, we can't convert him. If he (and you) wish to be orthodox, we're not the right address for you.</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">If you both want to have a meaningful Jewish life that believes in welcoming sincere converts without making it too difficult, then we may be the right place.</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">However you have given no information as to where you are located. To convert you have to be able to be part of a Jewish community.</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">Conversion takes a minimum of a year - realistically it usually takes more like two - and includes circumcision (for males) and mikveh (ritual immersion), which concludes the process.</span></div>
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I would point out, though, that we run an Introduction to Judaism course (which can be done on-line), which is the 'academic' side of the Conversion course. Your partner (or you both) would be welcome to undertake this, and would both then know and understand more about Judaism and our perspectives, and would be better equipped to understand Judaism, discuss with family, raise children in a Jewish home, and know whether or not he wished to continue to conversion at some point. You'll find details here:</div>
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http://pjv.org.au/education/introduction-judaism-online</div>
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<span style="color: #222222; font-family: arial, sans-serif;">Regarding your wedding questions:</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">The Progressive Movement in Australia, New Zealand and Asia only does marriage between two Jews.</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">If your partner converted with us, he would sadly not be accepted as Jewish in the eyes of most orthodox, and therefore you would not be able to get married in an orthodox synagogue.</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">However, since the orthodox observe the matrilineal rule, if the mother is accepted as Jewish by the orthodox, then so are the children. Therefore, from the narrow point of view of the Jewish status of the children, it makes no difference whether your partner does not convert, or converts through the Progressive movement, or converts through the orthodox system.</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">Wanting a 'Chuppah' (a Jewish wedding under the canopy) is certainly not a good enough reason to convert and take on an entire framework and world view of belief and practice. However, if a couple are both born Jewish, or if one converts through our Bet Din (Jewish court), then of course we'd be delighted to conduct a Chuppah. A past orthodox Chief Rabbi of Great Britain and the Commonwealth, Rabbi Jakobovitz, ruled that if a couple could have been married by the orthodox, then the children are counted as Jews, whether they are married in a Progressive or orthodox ceremony. </span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">Therefore, they could if you chose celebrate Bar and Bat Mitzvah in orthodox synagogues (though your husband would not be able to be involved, whereas in a Progressive congregation they could).</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">I hope this is helpful.</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">Please don't hesitate to contact me with any further questions, or to make an appointment to come together to chat about it all, without obligation of course! And if you might be interested, why not come along to a service or two to see if you feel comfortable with our lovely, friendly community in East Kew?</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">Shabbat Shalom</span></div>
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<span style="color: #222222; font-family: arial, sans-serif;">Rabbi Jonathan </span></div>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-62016427319860143462017-05-02T01:48:00.001-07:002017-05-02T01:48:23.133-07:00Do you welcome converts - and how should conversion students keep kosher?<div class="gmail_default" style="color: #351c75; font-family: "times new roman", serif; font-size: large;">
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Dear Rabbi,</div>
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I wonder about how Progressive and Reform Judaism handles potential converts, and kosher eating. Do converts have any dietary guidelines or commitments to hold to?</div>
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Thanks for your questions.</div>
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In terms of our approach to potential converts, we welcome them and support them as best we can, depending on where they are geographically - in fact we had a Bet Din (Jewish Court) today in Melbourne and welcomed an excellent person who I'm sure is already a brilliant asset to the community and will become even more so. He has been interested in Judaism since he was seven, and moved from rural Australia to Sydney to become part of a community and complete his conversion. He understands more about God, Judaism and Progressive Judaism (and himself) than many born Jews, I have no doubt at all, and this is quite often the way!</div>
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Your question about kashrut is apposite. The answer is no, we don't currently have particular expectations and standards, because we believe in 'Educated choice'. However I believe there is a fundamental flaw with this concept as it is (as, in fact, I am increasingly thinking about democracy!). The key word is 'Educated' and how do we get people to have the time, interest, ability and knowledge to make 'Educated Choices' for themselves (and all the more so when it affects others, or society, as well)?</div>
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I feel more and more that we should have a 'Progressive <i>Shulchan Aruch</i>' (Guide to Jewish practice) so that there are clear suggestions, expectations and a framework, developed and used by long term, knowledgeable educated Jews, which are 'Guidelines' (not laws). By following these, candidates would have a good idea of what many Progressive Jews do (shop, cook, eat etc), or how they celebrate Shabbat and what they do and don't do... Having tried to adopt and live by these guidelines over some time, and during their studies, they may in due course decide after study and consideration that they want to modify their practice one way or other, but that would be in a more 'educated' setting, and the revised choices therefore more valid and legitimate, and they would be able to explain to themselves and others why they have chosen as they have. </div>
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ECO-KASHRUT</div>
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So having said that, let me give you some basic information about my own practices and that of my family, but let me first mention 'Eco-kashrut or kosher'. If one intention of kashrut is to minimse animal cruelty and exploitation (and this is in line with the established principle of <i>tz'ar ba'alei chayim</i> - minimising pain to animals), then there are various new issues not directly addressed by traditional kashrut - factory farming, raising veal in crates, hormones and artificial feedstuffs, and extending to cruel practices such as inversion pens for easier kosher slaughtering, employing illegal workers etc. Another related issue is environmental - emissions, both from raising meat and 'food miles', ie bringing food from long distances, unnecessary packaging, destruction of rainforests etc. Eco-kosher would therefore mean avoiding factory farmed eggs, chickens and other animals, veal, caution with the sourcing of milk and dairy products and palm oils, buying local and in season, looking for less packaging, less processed foods, and probably less food - ie smaller, healthier portions. We say 'God provides sufficient food for all' (<i>'noten lechem l'chol basar' </i>in<i> Birkat hamazon, </i>grace after the meal), but the truth is that the developed world uses (and wastes) a hugely disproportionate amount, leaving many millions hungry or starving. All of the above are, or should be, Jewish and kashrut issues. Judaism is about putting 'prayer into practice'! </div>
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HOW WE KEEP KASHRUT</div>
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So, my family and I are vegetarian. We also only eat free-range eggs (and we'd love to have our own chickens!). We are aware of the problems in industrial milk and dairy food production, but have not (yet) discovered an easy answer to that, short of having or knowing a cow and butter/cheese maker! We try not to eat cheese with animal rennet (made from enzymes from an animal stomach), though we don't exclusively buy vegetarian cheese etc. It is however much easier to buy foods with the vegetarian symbol on them. </div>
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We never ate prohibited foods (pork products, or rabbi, camel, kangaroo, dog etc - kosher animals need to both chew the cud and have cloven hooves), or shellfish, eel or shark (deceitfully known as 'flake' here in Australia and common as fish and chips!) - kosher sea animals should have both fins and scales. </div>
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When we ate meat, we tried not to eat foods cooked with meat and milk together, or the two in the same meal - but we might say grace after meals after the main course, go to sit in the lounge and then have a milk coffee or an ice cream, having deliberately made it a 'different meal'!</div>
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We have never had separate crockery or cutlery. We believe that washing up, or the dishwasher, cleans any meaty or milk bits away - and even if it doesn't, that was the intention! But of course we'll explain our practices to guests who might be concerned - and if necessary we'll get disposable (paper or bamboo leaf) plates (still bad for the environment), etc.</div>
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Generally all fruit and vegetables are kosher (<i>parev</i>, meaning neutral - they can be eaten with either meat or dairy), although technically even some of them are not kosher - for example if they are grown in Israel during the sabbatical year! There was a suggestion that one shouldn't drink orange juice unless it had a <i>hechsher</i> - kosher seal - because Israel produces much citrus and some of it may have been frozen and made its way - perhaps years later - into any orange juices ('produce of more than one country')! These complications do not worry us - it is the intent that counts, and anyway, there is a handy law called '<i>shishim</i>' which basically says that if by accident there is a small part (less than a sixtieth) of a prohibited product in what you eat, that is fine - it is still kosher! </div>
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Whatever the rules are for home, we apply them as far as possible when out as well. It seems to me to be inconsistent to have one rule for home and another out! </div>
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And we DO keep kashrut. But if someone says do we, depending on the intent of the question, we'd say yes, but to our own understanding. If we are going to them or they to us, or we're going out to eat together, of course we'd explain as necessary.</div>
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Sometimes people say 'that's crazy - either you do or you don't'. But that is their problem - they are wrong. The rules of kashrut are many and derive from nay different parts of Torah - and of course later tradition: do not eat blood, do not eat these animals or those, do not seethe a kid in its mother's milk, do not eat the cow and her calf together, shoo the mother bird away before eating the eggs, do not eat tithed food, do not eat food grown during the sabbatical year.... </div>
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There is actually no one agreed set of laws for kashrut. On Passover the Ashkenazim (Middle European origin Jews) have quite different rules from the Sephardim (Spanish/Portugese). And year round, some people wait one hour between milk and meat, while others wait 3 or 6 hours! Some people determine that some fish are kosher whilst others say they are not! And then there is 'glatt kosher' or 'super-kosher' - for some people kosher is not kosher enough - and for some groups, even glatt-kosher is not sufficient - only food approved by their own rebbe!</div>
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So to conclude, you too can keep kosher, and it's a good idea - but over time and with study and thought, you'll decide just how and what it looks (and tastes!) like.</div>
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L'shalom</div>
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Rabbi Jonathan</div>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-67269088202908763042017-04-02T01:08:00.001-07:002017-04-02T01:08:36.592-07:00Can you help a non-Aussie? <div class="MsoNormal" style="background: white;">
<span style="color: black; font-family: HelveticaNeue; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">Hello,<o:p></o:p></span></div>
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<span style="color: black; font-family: HelveticaNeue; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">I'm a Canadian living in Asia, nowhere near
a non-Orthodox Jewish community, and am highly interested in learning more
about (progressive) Judaism in support of a possible conversion in the near to
mid-future. It appears you have online Intro classes.<o:p></o:p></span></div>
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<span style="color: black; font-family: HelveticaNeue; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">My questions are obvious. Do you take
non-Australian tutees residing outside of Australia? Also, are there any
significant differences between your presentation of Judaism and that presented
by the Reform movement (in Canada, in case that's a significant point)?<o:p></o:p></span></div>
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<span style="color: black; font-family: HelveticaNeue; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">Thanks,<o:p></o:p></span></div>
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<span style="color: black; font-family: HelveticaNeue; mso-bidi-font-family: Arial; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">Sarah</span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">Hi
Sarah,</span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">The
basic answer is yes - we certainly welcome students from outside Australia, and
Progressive Judaism as taught on our course is a 'close sibling' of US/Canadian Reform
(we are all members of the World Union for Progressive Judaism, <a href="http://wupj.org/" target="_blank"><span style="color: #1155cc;">wupj.org</span></a>).
The US/Canadian movement covers a spectrum from more traditional to very liberal, and we
tend to be towards the more traditional in practice and learning, but more
liberal end in terms of beliefs etc.<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">The
more complex answer is that ours is an 'Introduction to Judaism' course.
It would prepare you well to complete conversion in Canada (or with us).
But to convert, it is necessary to have a developing relationship with a
congregation, so you can attend shabbat and festival services and become part
of a community. It is very hard to be a Jew on your own - and virtually
impossible to convert on your own.<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">We
had an excellent student from deepest New Zealand - she completed the course and attended
our December open weekends in Melbourne twice running several years ago. But she then decided to move to Melbourne six months ago and has become involved
with the community and attending several times weekly - and went to the Bet Din
(Jewish Court) and was accepted last month. <o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">I
hope this is a useful response. If you have not already done so I
would refer you to https:// <a href="http://progressivejudaism.blogspot.com/" target="_blank"><span style="color: #351c75; text-decoration: none; text-underline: none;">progressivejudaism.blogspot.com</span></a> to read my responses to a
range of other queries, and to <a href="http://pjv.org.au/education/introduction-judaism-online" target="_blank"><span style="color: #351c75; text-decoration: none; text-underline: none;">http://pjv.org.au/education/introduction-judaism-online</span></a><o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">where
you can do two free trial introductory sessions and then get registered and
started if you wish.<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">If you could give me a bit more background about yourself, family/partner, where exactly you are located to see if we have a community in the vicinty etc, it will help me give you better guidance.</span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">Shabbat
Shalom (the greeting leading up to shabbat)<o:p></o:p></span></div>
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" Priority="9" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" Priority="39" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="35" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="10" QFormat="true" Name="Title"/>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="1" SemiHidden="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="22" QFormat="true" Name="Strong"/>
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" SemiHidden="true" UnhideWhenUsed="true"
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<w:LsdException Locked="false" Priority="60" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" Name="Light List Accent 6"/>
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<w:LsdException Locked="false" Priority="67" Name="Medium Grid 1 Accent 6"/>
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<w:LsdException Locked="false" Priority="72" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" QFormat="true"
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<w:LsdException Locked="false" Priority="21" QFormat="true"
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<w:LsdException Locked="false" Priority="31" QFormat="true"
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<w:LsdException Locked="false" Priority="32" QFormat="true"
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<w:LsdException Locked="false" Priority="33" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" SemiHidden="true"
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-ansi-language: EN-US; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US;">Rabbi Jonathan Keren-Black</span><!--EndFragment-->
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-57977043209814706092017-01-30T03:24:00.000-08:002017-01-30T03:24:44.974-08:00Death - and what comes afterDear Rabbi Jonathan,<br />
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<span style="font-size: 12pt;">Sadly, my Father passed away recently, after his long illness. As a result, I have been thinking a
good deal about what happens when one dies, and I was wondering if you could
provide a Jewish perspective on that part of life? I have received the copies of A
Judaism for the 21st Century, and the Mishkan T'filah - World Union Edition prayer book from your office. I look forward to begin
reading them when I return home in the next week or so.</span></div>
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<span style="font-size: 12pt;">L'Shalom,<o:p></o:p></span></div>
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<span style="font-size: 12pt;">Jane.<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">Hi Jane,<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">Thanks so much for letting me know. I am
sorry to hear about your mother's death and the loss it must be to you - but at
the same time it doesn't sound as if her last months were very comfortable, and
sometimes there is blessing along with sadness, and especially when the dying
person and the family have come to terms with the inevitable and said their
goodbyes with love and mutual support. It is course true that we will all
die - and that there are better and worse ways of doing so - but animals, nature
- even rocks and mountains, eventually die or wear away (even before we
advanced humans so selfishly started helping the process along!) - and that
only God is truly Eternal.<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">You ask for a Jewish perspective on 'that part of
life' and I hope you draw some comfort from the following - in Judaism we
believe that the soul too is eternal - that in some sense it returns to 'the
shelter of God's wing'.<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">Other than that we have a variety of beliefs - but
overall I would say that we don't know what, if anything, is after death, and
that our emphasis is on living this life as well and fully as we can. If
we have some concept that we may be judged when we die, we at least know that
God will not be unreasonable: God will not ask me 'Why was I not like Moses?,
but 'Why was I not like the Jonathan I had the potential to be? But,
because we don't believe that anyone has actually died and come back (and I
don't mean to decry stories of peace, white lights and other 'near death or
temporary death experiences), we simply don't know what, if anything, is after
life.<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">Biblical Judaism (say 1500 BCE to 70 CE) seems
fairly pragmatic. Over and over, Torah repeats, our ancestors got old or
sick, they lay down, they may have had a chance to call the family together and
tell them they loved them - or other home truths - and then they die.
Sometimes the phrase 'gathered to meet their ancestors' is used but in all
probability that means that, once their flesh has gone and only bones remain,
they are pushed into the collection with their ancestors bones. or gathered
into a pot (ossuary) and put with the other pots (and perhaps believing, along
with that action, the 'obvious' idea that the 'life force' that animated their
body had returned to join the life force that had also animated their ancestors
before them).<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">Rabbinic Judaism (starting say 586 BCE and taking
over from Biblical on the destruction of the Temple in 70 CE) had a variety of
problems to resolve, and the idea of life after death, familiar from the
Egyptian tradition, seemed to address a key challenge - that of reward and
punishment. It might seem that God was not always rewarding the observant, as
Torah repeatedly promises, or punishing the wicked - but just wait till they
died! Then the virtuous who had lived a life of poverty and illness would
be rewarded in perpetuity - whilst the rapacious sinners who seemed to spend
their affluent lives by their pools and travelling in luxury to far flung,
verdant oases would suffer for ever after they died!<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">It is true that they taught that life after death
was not only the soul but body too, and the idea of a physical resurrection
(the literal meaning of 'M'chayei metim') led to burial of bodies facing
Jerusalem, so that, at the appropriate time (perhaps the day of Judgment?) they
would all travel to Jerusalem where they would emerge alive again. This is also
the reason why Judaism has traditionally been opposed to cremation - not only
is it disrespectful to the body that has been the container and carrier of the
holy (the soul), but that God (who can do anything) can apparently not recreate
a person if their 'luz' (cockyx) has been destroyed? (If one was to argue
against cremation for Jews today, I think that the disposal of so many of our
people by this means in the Shoah - Holocaust - is a stronger argument, though
it should be noted that many Shoah survivors choose to be cremated, so that
their bodies are disposed of as were so many of their family members).
Though by no mains 'mainstream', I should also mention the kabbalistic
(mystical) belief in 'gilgul' (rolling), transmigration of souls. Once a
person dies, their soul is reborn as a new baby (with the opportunity to cleans
it of past sins). If you look hard enough, you can find many things in
4000 years of tradition!<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">I believe that just as Biblical Judaism
transitioned into Rabbinic Judaism over some hundreds of years as the world and
Jewish situation changed (between the destruction of the first Temple and the
Babylonian exile in 586 BCE to the destruction of the Second temple by the
Romans in 70 CE), so now we are several hundred years into a transition to what
we might call 'Autonomous Judaism' which started with the 'Enlightenment' and
where Rabbis, if they are to survive at all in the long term, must transition to
being teachers and guides and companions on the journey, rather than the
'authorities' of Judaism. That is the way I view myself and my
colleagues. And in regard to your question, what do we believe about
'Life after death', or rather, 'Death and what follows'? Drawing on the
vast and wide range of beliefs I have mentioned (especially now with the help
of the internet!), a Jew today can believe what they feel is most genuine and
convincing to them. In the area of belief, as long as it is not viewed as
the sole and exclusive truth, a Jew has a lot of freedom and no one to tell
them they can't believe - though they can engage in discussion about where the
belief stems from, whether it is a fair deduction from Jewish teaching and
experience, and whether they wish to invite them into their home and
community! So, for example, Jews who chose to believe in Jesus as God or
son of God, distinct from every other human being, are well outside normative
Jewish belief, which acknowledges Jesus probably existed as a charismatic
Jewish healer living in the Galilee, a child of God like the rest of us.
To return to the question - and my response: I believe that the (p'shat)
straightforward reading of the Torah rings true. We are born, we live, we
die. Life after death (or life after we have died) is influenced by our
life, our children, our friends and families, our good as well as our bad
deeds. The world (and the unknown future) is not the same as if we had
never existed. We will live on in our children, and/or those we have
touched and influenced, and their memories of us. But I feel comfortable
that when I finally close my eyes and cease to breathe, I will be in permanent
oblivion, more restful than the deepest restful, dreamless and unaware sleep,
and safely 'in the shelter of God's wings' (of course this is a metaphor - God
does not have wings or any other bodily parts - God is an all embracing
invisible spirit permeating the entire creation). <o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">When a loved one dies, it is traditional to say the
words of the Mourner's Kaddish (page 598 in Mishkan T'filah - World Union
Edition, and see also the English readings from page 592 leading up to
it). The Mourner's Kaddish (Sanctification) praises God, maker of the
universe. It does not mention the dead - effectively what it is saying is
that, even at times of great pain and loss, when are hearts are breaking, we
still acknowledge God, who created the rhythms of the universe, including the
cycles of nature and life. <o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">The funeral is done as soon as possible after death
(out of respect for the body and the knowledge that living with your loved ones
unburied is the most painful time, and practically, because decomposition in
hot climates and without cooled morgues commences very quickly. I am not
sure how Christian burials started being done later, but believe that is why it
became necessary to have the perfume of flowers accompanying the burial).
For the first week, the mourners traditionally stay at home, and sit on low
stools (to be near the earth, either reminding us of our own mortality and/or
of being closer to our loved ones) - this is called 'sitting shivah'.
Because they stay at home, but need a 'minyan' (quorum of 10 which makes a
minimal community rather than individuals, so sometimes this service in the
home is known as the 'Minyan') to say the Mourner's Kaddish, people
traditionally come round to hold at least the evening service with them, and
bring food so they don't have worry about mundane things like shopping and
cooking, and to keep them company and talk about their loved ones. If you don't
know what to say, the tradition offers you the formula 'I wish you long life',
though I'd be cautious about saying that to an older person who has just lost
their lifetime partner. It may be the last thing they want at that
moment. If you don't know what to say, say nothing. Just being
there is important. Hold their hand if appropriate, or give a hug. That's
just as effective - certainly better than some of the terrible and trite
comments like 'God took them early because they were such a wonderful soul'.
Let them speak if they want to, or not. <o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">At the funeral and shivah or minyan, the formula
'Adonai natan vAdonai lakach' is said. This literally means 'God gives
and God takes'. Since I believe that God gives us all finite life, and
sometimes terrible natural or human tragedies happen, but God never 'takes'
life, I prefer the interpretive translation that you'll find in our prayer book
after the prayer for lighting the candle after a funeral (with the prayer for
lighting a yahrzeit candle), on page 619, by Rabbi Frank Hellner: 'God has
given, and now God has received back'. <o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">The month from death is known as 'shloshim'
(thirty), when they can go out and the mourning is a step less intense, and
then the reminder of the year it is a step up again. <o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">The Mourner's Kaddish prayer is traditionally said
for a year after the death, until the first 'Yahrzeit' (Yahrzeit is Yiddish for
'year-time'), anniversary of the death, when the formal mourning is said to be
over, and the final step is made back into normal life, albeit without your
loved ones physical presence. Some years ago, research showed that this
mourning pattern, marking the end of the first week, the first month and the
first year, was the optimal way to recover from bereavement. The first and
subsequent anniversaries are marked by a 'Yahrzeit candle' which burns for 24 hours
or so, on every anniversary, as we particularly remember our loved one, and
mention their name and say Kaddish in synagogue. These traditions can be
observed by someone who is Jewish even if their loved one was not, of
course. It is to help the bereaved to manage and come to terms with their
grief - and gain some reassurance and support from the idea that both God and
their community are still there for them and in some way share their loss -
they are not left to grieve on their own. <o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">I hope that is useful. It was longer than I
anticipated, and I am glad to have had the chance to lay it down in these
terms.<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">Finally, a Progressive version of the tradition is
to say to a mourner 'Hamakom y'nakhem et sha'ar ha'avelim' - May God grant you
consolation along with all mourners. <o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman", serif;">Rabbi Jonathan<span style="font-size: 18pt;"><o:p></o:p></span></span></div>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-53032107318320438992017-01-15T15:16:00.000-08:002017-01-15T15:18:05.505-08:00I'M MILES FROM A COMMUNITY BUT I WANT TO CONNECT TO MY JEWISH ROOTS<br />
<br />
<span style="background-color: white; color: #222222; font-family: "garamond" , serif; font-size: 12.8px;">Hi there,</span><br />
<br style="background-color: white; color: #222222; font-family: garamond, serif; font-size: 12.8px;" />
<span style="background-color: white; color: #222222; font-family: "garamond" , serif; font-size: 12.8px;">I am just sending this email as I am interested in converting to Judaism. I have sent a lot of emails to different Jewish organisations online but have not received any responses so it is a bit disheartening. </span><br />
<br style="background-color: white; color: #222222; font-family: garamond, serif; font-size: 12.8px;" />
<span style="background-color: white; color: #222222; font-family: "garamond" , serif; font-size: 12.8px;">I feel I have a Jewish soul. My great-great grandmother was Jewish. She had a son, who had a son, who had a daughter - my mother. I feel that it is already in me through the bloodline and my genes and I really want to confirm my identity and become fully Jewish.</span><br />
<br style="background-color: white; color: #222222; font-family: garamond, serif; font-size: 12.8px;" />
<span style="background-color: white; color: #222222; font-family: "garamond" , serif; font-size: 12.8px;">My problem is that I live in a rural town in NSW, 5 hours from Sydney, and this being the case there is no local synagogue to attend. This does not worry me though as I would be happy to do everything online.</span><br />
<br style="background-color: white; color: #222222; font-family: garamond, serif; font-size: 12.8px;" />
<span style="background-color: white; color: #222222; font-family: "garamond" , serif; font-size: 12.8px;">Are you able to assist or direct me to where I could get some help with this?</span><br />
<br style="background-color: white; color: #222222; font-family: garamond, serif; font-size: 12.8px;" />
<span style="background-color: white; color: #222222; font-family: "garamond" , serif; font-size: 12.8px;">Kind regards,</span><br />
<span style="background-color: white; color: #222222; font-family: "garamond" , serif; font-size: 12.8px;"><br /></span>
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Rabbi Jonathan responds:</div>
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Many thanks for your perseverance in trying to discover more about and re-establish your Jewish identity. I am confident it will ultimately be a rewarding and worthwhile search.</div>
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We will try to assist. However I should say from the outset that it is very hard to be a Jew on your own, and virtually impossible to become one when you are five hours from the nearest physical Jewish community. Your situation, as you describe it, is slightly different, or perhaps 'between the two', in that you feel you have a Jewish connection already through your great great grandmother. So let's locate you in the 'very hard' rather than 'virtually impossible'. Although we can now talk and do study 'on-line' and you can even watch regular shabbat and festival services, we have not yet created a 'virtual community' that you can participate meaningfully in. Perhaps this will come in the next few years.</div>
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Next I should explain that what we offer is a pretty comprehensive course about Judaism (from our Progressive perspective). You take it at your own speed but it takes a minimum of a year simply because it is structured to learn about the festivals at the time when they are approaching etc. We have a Shabbat weekend each December (15th to 17th in 2017) at the Leo Baeck Centre in East Kew, Melbourne so you can experience the services and community and meet other students etc. </div>
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The course will ensure you have a good understanding and familiarity with life cycle, the cycle of the year and festivals, history, theology, Jewish belief and practice etc.</div>
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This is the 'academic' part of the conversion course, but in order to convert, you also need to be able to read Hebrew (I have a good book for that, as you will see in the Introduction above), and to have experienced services, Passover Seder, High Holy Days etc - and really to have created a relationship with a Jewish community. You'll need a 'Sponsoring Rabbi' and once they think you are ready, they'll arrange a 'Bet Din' (Jewish Court) who will hear your story and hopefully welcome you formally to the Jewish people.</div>
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I do hope this is both clear and helpful. I understand that it can feel frustrating and upsetting to get no responses or to be knocked back, especially when it is so relatively easy to join some other faiths. It is worth remembering that Judaism, unlike some other major faiths, does not believe you 'have to be Jewish' or order to have a place in 'the world to come/salvation/redemption/eternal peace' etc. Judaism believes there are many legitimate and meaningful paths, and that all that is required is to be a 'decent human being' and follow the 7 Noahite laws (things like ensuring Courts of Justice for your community, not murdering or stealing or taking limbs from living animals etc).</div>
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And of course, whenever you can get to Sydney (or Melbourne or Canberra etc), do make the effort to get along to one of our congregations - I can arrange introductions and someone to welcome and assist you.</div>
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L'shalom</div>
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Rabbi Jonathan </div>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-53833120542732731082016-08-02T22:21:00.000-07:002016-08-02T22:21:16.863-07:00Hello Rabbi,<br />
<br />
I saw what you write about the Noahite laws. Noah was an example of good behaviour to live up to. But I am concerned about the promise that God made to send a rainbow reminding us that there will never be another flood. How do we reconcile this with the speed of climate change and the predictions of rising sea levels as the ice caps melt and huge numbers of populations, especially poverty-stricken ones like Egyptians in the Nile delta, will be drowned or driven from their homes?<br />
<br />
Yours worriedly,<br />
<br />
Geraldine<br />
<br />
<br />
<b>Rabbi Jonathan responds:</b><br />
<b><br /></b>
<b>Thank you Geraldine. This is perhaps the most important post so far as it is not only about Jews but about the world, and our responsibility to it - a responsibility shared by all humanity, but which in Jewish terms we call '<i>Tikkun Olam</i>' (healing the world). </b><br />
<b><br /></b>
<b>I think there is a most important and pressing message for us in the Noah story. Though we don't read these stories literally - we reject the idea that God picks of people to kill them, whether in this story, or in a car or air-crash, or in the Holocaust - never the less if you read Genesis carefully, you'll find at one point that the story-teller says that God promises never to bring another flood.'Never again will I doom the earth because of humanity... nor will I ever again destroy every living being...' Genesis 8:21. The message for us (who have sought to overthrow God, as our Gates of Repentance prayer book states) is not that 'There will never be another flood', but that 'God will never again flood the earth' - leaving room for US to do so by rising sea levels if we continue on our path to catastrophic climate change!</b><br />
<b><br /></b>
<b>The more I learn and read, the more scared I am - the climate is changing faster than ever before. We see major changes in half our lifetimes! Average temperatures are already up one degree C. We need faith in God - but God needs us as partners in this challenge (or we and God need to work 'in partnership'). There is some hope to be found in the Paris agreement and the fact that most governments (perhaps even, dare we hope, our own Australian one) are beginning to realise the urgent importance to act, and the fact that the fossil fuel industry has been obfuscating (confusing and funding contrary research) the issues for years! </b><br />
<b><br /></b>
<b>I built a house in 2006 which uses a quarter the energy of an equivalent 'normal' Australian house (and used only one tenth the mains water). Having driven hybrid cars for 13 years, I have just progressed to a plug in hybrid (2 years old) and drive 40 kms on green-powered batteries every day, which is usually all I need. But if I do go on a longer journey, it switches to normal engine/hybrid. </b><br />
<b><br /></b>
<b>I don't say this to boast, but to inform. If I can do this, and dramatically cut my emissions, then why are the government (and manufacturers) advertising that this can be done and indeed helping people to do it? What a huge impact we could be having!</b><br />
<b><br /></b>
<b>But there is something you can do with no expense, and with immediate and great effect. Stop eating meat - or at least reduce your red meat consumption. Emissions from cattle production are growing rapidly as we eat more meat, especially the developing middle classes of India and China - and you can help counter that trend.</b><br />
<b><br /></b>
<b>You can do something else. Join the Jewish Ecological Coalition, JECO.org.au</b><br />
<b>And the Australian religious Response to Climate Change ARRCC.org.au</b><br />
<b><br /></b>
<b>Good luck - l'shalom</b><br />
<b><br /></b>
<b>Rabbi Jonathan</b>Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-59018326702086924422016-08-02T21:56:00.001-07:002016-08-02T22:22:04.433-07:00Is there a Jewish section in Heaven?<br />
<br />
<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif; font-size: 12.8px;">Dear Rabbi,</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif; font-size: 12.8px;"><br /></span>
<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif; font-size: 12.8px;">I find it really hard to study and remember things at my age (actually, I always did)! But as I get older and realise none of us will live forever, I really feel Judaism is the right way to go and I need to become Jewish. Who knows, perhaps I will secure myself a place in heaven!</span><br />
<br />
<br />
Rabbi Jonathan responds:<br />
<br />
This is a most important point. You don't need to be Jewish (as a long-running British radio program was called)! Unlike most interpretations of the other monotheistic religions, Judaism says 'there are many paths to God'. Heaven, salvation, nirvana, a place in the world to come, eternal peace - whatever you call it, and hope for - and whatever there is after life (or isn't!), are all just as available for non-Jews as for Jews. There is no reserved 'Jewish section'!<br />
<br />
All that is required is to be a decent human being. This is defined in the Jewish tradition by Noah - Noah (and his family) were the best of their generation, and thus the only ones to be saved from the flood (we don't need to take these stories literally and certainly not understand them in the traditional way - that God killed all the others. Personally I reject the idea that God kills at all - God has created a world in which human and animal lives - in fact everything, even mountains and rocks - are finite. Eventually all break down - or are broken down - and return to the 'dust of the earth' - only God is Eternal. <br />
<br />
Anyway, because Noah (who predates Abraham and Sarah and the start of the 'Jewish Story') was good, the basic laws of common decency required are called 'The Noahite Laws'. There are only seven of them. They are not precisely enumerated and agreed, but they are common-sense ones like 'Do not Murder', 'Do not steal', as well as general structures of justice: 'You shall establish courts of Justice in your society', and some protection for animals (appropriate for Noah!), encapsulated in 'Do not tear a limb from a living animal'.<br />
<br />
The significant thing here is that 'You don't need to be Jewish'! From that it follows 'Why on earth would you want to be Jewish, to be subject to persecution and oppression and hatred and envy - and to have to take on yourselves not 7 but 613 commandments?'! And from this the Rabbis came to the conclusion that you should turn away someone who wants to be Jewish at least two times - to test their resolve and commitment. (We don't do that! Studying and learning Hebrew and participating in the community and being questioned about why you want to convert frequently along the way for well over a year would seem quite sufficient resolve!).<br />
<br />
So please learn more about Judaism, meet some real, passionate and serious Jews, do our Introduction to Judaism course - but know that you can still get to Heaven even without converting! Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-37984741586555857992016-08-02T21:30:00.001-07:002016-08-02T21:30:07.579-07:00Do I really need to learn Hebrew?<br />
<br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">Hi Rabbi Jonathan </span><br style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.8px;" /><span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">I was thrilled to find the course and information on conversion here in Australia. I was, however, concerned that I would need to learn Hebrew. I have Chronic Fatigue Syndrome which affects my cognitive abilities, could you please explain further the level of Hebrew required in order to convert? </span><br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.8px;"><br /></span>
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">Thanks</span><br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.8px;"><br /></span>
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.8px;">George.</span><br />
<br />
<br />
Rabbi Jonathan responds:<br />
<br />
Hi George,<br />
<br />
First, I am sorry to hear about your Chronic Fatigue Syndrome, which I know can be a truly debilitating affliction. There is, however, no arbitrary level of hebrew required in order to become Jewish (indeed there are many Jews who cannot read hebrew!). What we are looking for is your best attempt to learn it. And actually Hebrew is much easier than English as it is phonetic. You just learn the sounds of the letters and vowels and put them together. My book 'Hebrew from Zero' makes it as easy and enjoyable as possible, and teaches tricks to memorise the sounds and avoid the common mix-ups between similar letters. If you wanted to be considered for conversion by the Bet Din, you'd have to have developed a relationship with a community and a Sponsoring Rabbi, who will have submitted your material showing your understanding of Judaism, and you'd have to have shown a serious attempt at learning to read (actually decode) hebrew. The reason we require it is so that you can join in with blessings etc, even though it is also written in English letters (transliterated) in our prayer book (Mishkan T'filah, World Union Edition).<br />
<br />
Hebrew works in two ways, even if people don't understand all of it - they know the readings and prayers have been carefully composed, considered and adjusted to express Jewish prayerfulness and spirituality by our ancestors way back as well as our more recent Rabbis - so when we say the words of the Sh'ma, we are declaring God's oneness, just as Rabbi Akiva did almost 2000 years ago when he was being tortured to death by the Romans, as Jews did in the Holocaust, and as they will do, hopefully in happier circumstances, for generations and millenia into the future! That 'link in the chain of history' does not require complete understanding of every word (it is always translated in our prayer books anyway!). This first way might be considered vertical, through time.<br />
<br />
The second way it works is 'horizontally', around the world. Jews live in almost every country of the world, and consequently speak almost every language. So if I go to our congregation in Brussels, their services may be in Flemish - and Hebrew. In France, in french and Hebrew. In South America, in Spanish - and Hebrew. Now my French and Spanish are almost non-existent, and I certainly can't read them fluently - though probably marginally better than my Flemish! I can't keep up in the service, and it doesn't sound familiar - until they switch to the Hebrew!<br />
<br />
So yes, becoming as fluent and confident as you can with Hebrew really is one of the things that makes a confident, rounded Jew! But no, it is not an essential requirement to be able to read Hebrew fluently. <br />
<br />
See alos the post 'Is there a Jewish section in Heaven?'<br />
<br />
Good luck<br />
<br />
Rabbi JonathanJonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-90128414481569513492016-07-21T23:25:00.000-07:002016-07-21T23:25:09.295-07:00I've started - can you help me finish?<div class="h7 " role="listitem" style="background-color: white; clear: both; color: #222222; font-family: arial, sans-serif; max-width: 100000px; outline: none; padding-bottom: 0px;" tabindex="-1">
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Dear Rabbi . I have been in touch with a colleague of yours in the Union for Progressive Judaism as I am living in Australia.</div>
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They advised me to get in touch with you re conversion requirements.</div>
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I have done an on-line course with an organisation based in the U.S.A but I don't know if it's the real thing.</div>
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I haven't been before a bet din (Jewish court) there or been to a mikva (ritual bath), but I have done all the study modules.</div>
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Sorry to trouble you but I am anxious to convert in a way that will be acceptable and allow me to become an active member of the Jewish community in Australia.</div>
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Hi Jessica,</div>
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Can you send me the overview of the modules and study that you have done?</div>
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<div class="gmail_default" style="color: #351c75; font-family: "times new roman", serif; font-size: large;">
Also have a look at the questions I have sent you. If you feel you can answer these confidently then it would suggest you have done the basic 'academic learning' we require. If not, we'll need to arrange some topping up. If you'd like to try to answer them as best you can, using work and learning you've done, plus books and internet, then I'm happy to review them to identify what we'd need to do.</div>
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<div class="gmail_default" style="color: #351c75; font-family: "times new roman", serif; font-size: large;">
In particular it would be useful for you to get an overview of progressive Jewish concepts in our region, for which I recommend our course book 'A Judaism for the Twenty-First Century' which I adapted from the British Progressive movement. You can get it on line<span style="background-color: transparent;"> </span><span style="background-color: transparent;">from Amazon</span><span style="background-color: transparent;"> or I can get one sent to you for Au$25 plus postage (call the office to order by credit card </span><span style="background-color: transparent;">+</span><span style="background-color: transparent;">61 3 9819 7160).</span></div>
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Before you go before the Bet Din you will also need to take an 'Inventory' for which you'll need to go in to one of our congregations and complete a paper without books, internet etc. There is no pass mark for this but it does give us an idea of how much you actually have retained in your mind as opposed to in notes - for example what is the Hebrew year; what is the next main festival?</div>
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And before this, you'll also need to be able to read hebrew - hebrew gives access to Jewish ritual such as blessings. This is because the Inventory asks you what certain blessings are for - easy ones, except that it writes them in hebrew, so you won't be able to answer unless you can decipher them!</div>
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<div class="gmail_default" style="color: #351c75; font-family: "times new roman", serif; font-size: large;">
I assume that you learned to read hebrew as part of the American course, but if not you'll need to find a Hebrew course, or else I have written a self-teaching, self-checking hebrew primer called 'Hebrew from Zero'. Again you can get this on-line or we can send it to you for Au$20 plus postage, or if you get both books we will waive the postage charges.</div>
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<div class="gmail_default" style="color: #351c75; font-family: "times new roman", serif; font-size: large;">
Before the Bet Din you will also need a relationship with a congregation, and to have attended regular shabbat services as well as festivals, and in particular the main ones including Passover Seder and High Holydays. You will need your own copy of our prayer book (Siddur) called Mishkan T'filah - World Union Edition. You will be able to get this from the congregation if you do not yet have one. It costs $65.</div>
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<div class="gmail_default" style="color: #351c75; font-family: "times new roman", serif; font-size: large;">
I do apologise that this looks like a list of extra costs - that is not my intention and I have minimised the costs as much as possible. What I am trying to do is to assist in completing your conversion by a recognised and reputable Bet Din in the shortest appropriate time frame.</div>
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<div class="gmail_default" style="color: #351c75; font-family: "times new roman", serif; font-size: large;">
You might also be interested to know that we hold a Shabbat weekend in December here in Melbourne, specially aimed for those going through the Introduction to Judaism course.</div>
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Please feel free to contact me with further questions. </div>
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Shabbat Shalom</div>
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<div class="gmail_default" style="color: #351c75; font-family: "times new roman", serif; font-size: large;">
Rabbi Jonathan</div>
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Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-28589627626790116812016-06-21T21:04:00.000-07:002016-06-21T21:04:42.705-07:00It doesn't sound as if a Progressive path is the right one for you at present!<div align="right" class="MsoNormal" dir="RTL" style="background: white; direction: rtl; text-align: left; unicode-bidi: embed;">
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<span style="color: #222222; font-family: Arial;">Hello</span></div>
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I have just found the information about the online course from the google
search. I was wondering if this is the course that allows the conversion for
non jews, and whether i can be allowed to convert after taking your
course.<br /><br />
</span></div>
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<span style="color: #222222; font-family: Arial;">Debora</span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">Hi Debora,<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">Our Introduction to Judaism course gives
the 'academic' knowledge required for conversion through the Bet Din of the
Union for Progressive Judaism, Australia, New Zealand and Asia. Our
conversion is accepted by Israel for immigration, but not recognised by the
interior ministry for marriage etc. As you probably know, they only
accept some (and not all) orthodox conversions! This means you will need
to be civilly married outside Israel - this is then recognised as a legal
marriage!<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">In addition to the academic course, you
will need to develop a relationship with a congregation in Israel, and a
'Sponsoring' Rabbi, will need to be able to read hebrew, and, if you were male,
you'd need brit. <o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">I am not sure if there is any advantage to
you in undertaking our on-line course compared to enrolling in an Israeli
Progressive congregation's conversion group. You have not said where in
Israel you are living, whether you have an Israeli partner, and if so, whether they
are involved in a Progressive congregation or willing to be? It would
also be useful to know a bit more about your background, work and motivation to
explore conversion, and if you are planning to remain permanently in Israel or,
if not, what your timescales are.<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">L'shalom<o:p></o:p></span></div>
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<span style="color: #351c75; font-family: "Times New Roman"; font-size: 18.0pt; mso-bidi-language: HE; mso-fareast-font-family: "Times New Roman";">Rabbi Jonathan</span></div>
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<span dir="LTR" style="color: #222222; font-family: Arial;">Thank you Rabbi,</span></div>
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<span dir="LTR" style="color: #222222; font-family: Arial;">I would like to undertake a course of conversion to Judaism. I have always been drawn to it and I am half Jewish. I am currently residing in Israel to fully
experience a Jewish life.</span></div>
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<span dir="LTR" style="color: #222222; font-family: Arial;"> I lived in a secular environment, and never undertook any
religious education. I remember having some Jewish friends in childhood and
spending time in their homes. As well as I saw my grandmother from my father's side
lighting Shabbat candles.</span><span lang="HE" style="color: #222222; font-family: Arial;"><o:p></o:p></span></div>
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<span dir="LTR" style="color: #222222; font-family: Arial;">I recently lived in remote areas of the world, and only about 5
years ago I was able to visit synagogue and make contact with Jewish
communities. <o:p></o:p></span></div>
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<span dir="LTR" style="color: #222222; font-family: Arial;">Somehow I started to become very interested in Judaism. Most
importantly I had not fully been able to join a synagogue, as I had no
documents that I am a Jew, as they requested my parents ketubah and so on. <o:p></o:p></span></div>
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<span dir="LTR" style="color: #222222; font-family: Arial;">The Jewish communities I have experienced are very hesitant to
accept any strangers. There are also many reasons of why I could not join,
being distance from the synagogue as I was living too far away, and financial
reasons. For various reasons very slowly I started to feel a Jewish identity, I
started with attending festivals only and reading online. <o:p></o:p></span></div>
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<span dir="LTR"></span><span dir="LTR"></span><span dir="LTR" style="color: #222222; font-family: Arial;"><span dir="LTR"></span><span dir="LTR"></span> I was interested in a conversion program, but the ones
available were reform in my nearest city, and some other reform ones on line.
For this reason I decided to come to Israel and live a full Jewish life that
was unavailable to me at home. <o:p></o:p></span></div>
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<span dir="LTR" style="color: #222222; font-family: Arial;">Now free from any obligations I had to fulfill all my life, I
want to spend remaining years studying Judaism and becoming a fully observant Jew.<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" dir="RTL" style="background: white; direction: rtl; text-align: left; unicode-bidi: embed;">
<span dir="LTR" style="color: #222222; font-family: Arial;">I am now living in Bnei Brak where I can fully observe life as a
Jew. I have Jewish friends, and though I am very limited by language, as I
don’t speak Hebrew, I also attend English lectures at Chabad Institute Or Chaya
in Jerusalem. I visit the orthodox shule, but they had no religious education
for beginners. I have attended Shabbat dinners at my friends’ homes. I follow
the laws of kashrut and Shabbat. </span><span lang="HE" style="color: #222222; font-family: Arial;"><o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="background: white; direction: rtl; text-align: left; unicode-bidi: embed;">
<span dir="LTR" style="color: #222222; font-family: Arial;">Recently I was thinking why had I spent 30 years of not
following Judaism and also of why Jews were sent to exile to different parts of
the world.<span style="mso-spacerun: yes;"> </span>We were told in the lectures
of Or Chaya this was so they could spread Judaism to different parts of the
world and gain converts. I believe it was a miracle that happened from God that
I was able to come to Israel and so far see things I was only able to dream
about. I feel now more than ever I am ready to become a full Jew and undertake
a course in Judaism. </span><span lang="HE" style="color: #222222; font-family: Arial;"><o:p></o:p></span></div>
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<span lang="EN-AU" style="mso-ansi-language: EN-AU;">I
responded:<o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">Hi again Debora,<o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">Thanks for your
response to me earlier questions.<o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">I am pleased to hear
that you have made your way to Israel, and I am sure that in due course you
will find what you are looking for there.<o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">Your various comments
indicate to me that me are not able to help you. <o:p></o:p></span></div>
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<div class="MsoNormal" dir="RTL" style="background: white; direction: rtl; text-align: right; unicode-bidi: embed;">
<span dir="LTR" style="color: #222222; font-family: Arial;"> I
was interested in conversion program, but the ones available were reform in my
nearest city and some other reform on line. For this reason I decided to come
to Israel and live a full Jewish life that was unavailable to me in Australia.</span><span dir="LTR"><o:p></o:p></span></div>
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<br /></div>
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<span dir="LTR" style="color: #222222; font-family: Arial;">Now free from any obligations I
had to fulfill all my life, I want to spend remaining years studying Judaism
and becoming fully observant Jew.</span><span lang="HE" style="color: #500050;"><o:p></o:p></span></div>
<div class="MsoNormal" dir="RTL" style="background-image: initial; background-repeat: initial; background: white; direction: rtl; text-align: right; unicode-bidi: embed;">
<br /></div>
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<span dir="LTR" style="color: #222222; font-family: Arial;">I am now living in Bnei Brak where
I can fully observe life as a Jew. I have Jewish friends, and though I am
very limited by language, as I don’t speak Hebrew, I also attend English
lectures at Chabad Institute Or Chaya in Jerusalem. I visit the local orthodox
shule, but they had no religious education for beginners. I have attended
Shabbat dinners at my Jewish friends’ homes. I follow the laws of kashrut and
Shabbat. </span><span lang="HE" style="color: #500050;"><o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">In particular it is
your wish to be what you call a 'fully observant Jew', living in Bnai Brak and
attending Chabad, as well as your comments about Reform in your nearest city
and on line.<o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">I am a Progressive
Rabbi and you have enquired about a Progressive Introduction to Judaism
course. Progressive is an umbrella term for 'Reform, Liberal,
Reconstructionist, modern' Jews, and indeed Progressive Judaism, who run the
course, is part of the Union for Progressive Judaism, which in turn is our
regional part of the World Union for Progressive Judaism (WUPJ).<o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">The WUPJ is
headquartered in Jerusalem (just down the hill from The King David Hotel and
YMCA), and is the largest synagogal body in the world. <o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">We believe that
Progressive Judaism offers the opportunity for a Jew to live a modern life on
the modern world, with a meaningful spiritual framework, and recognising the
equality of the sexes, and celebrating the fact that all humans are created in
the image of God, whether Jewish or Muslim or Christian or atheist, whatever
colour, whether straight, gay or transgender. These are not beliefs you
will find widely shared within other parts of Judaism!<o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">Given that you have
made the move to Israel, and apparently the decision to recover your Jewish
family tradition, and appear to be on the road to become orthodox or
ultra-orthodox, I would think your best path would be to enroll on a religious
kibbutz which has entered the 'conversion industry'. This will immerse
you fully in the life - and you will be able to decide whether this is really
how you want to spend the rest of your life. If so, you can get all the tuition
and an orthodox conversion there within six months or so, I believe. they will
probably also help find a husband...<o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">You should however be
aware, if you follow that path, that some years ago they created a new rule -
these conversions are only valid in Israel - if you leave Israel they may not
be considered valid - ie you lose your Jewish status if you move back to
Australia (or anywhere else). This happened to Paula Cohen, who moved to
the UK, and this 'geographical qualification' is unprecedented within Jewish
tradition.<o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">I hope that is of use
to you. I will disguise your identity and put this correspondence up on
our blog so that others may read and learn from it. <o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">I wish you good luck
in your journey, and if I can be of further assistance, please let me know.<o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">L'shalom<o:p></o:p></span></div>
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<span style="color: #351c75; font-size: 18.0pt; mso-fareast-font-family: "Times New Roman";">Rabbi Jonathan
Keren-Black </span></div>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com0tag:blogger.com,1999:blog-1290183555698138942.post-55081141663669041502016-04-04T18:11:00.000-07:002016-04-04T18:11:02.594-07:00What if my partner's family are orthodox?Is there really much difference between Progressive Judaism and orthodox?<br />
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<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif; font-size: 12.8px;">Dear Rabbi,</span><br />
<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif; font-size: 12.8px;">I have been married for 10 years. My wife is Jewish but I'm not. In the time we've been together I have become very interested and enjoyed the Jewish festivals and customs and foods - except for chulent (slow-cooked meat/bean stew!). Faith means a lot to me and I do want to convert. We want to start a family in the next few years and I would like to raise my children believing in something. Even though my wife is from an orthodox background they are not practising and I don't feel like I would fit in there. So it seems that converting within Progressive Judaism would be much more appropriate to our lives and needs.</span><br />
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<span style="background-color: white; color: #222222; font-family: "arial" , sans-serif; font-size: 12.8px;">Rabbi Jonathan responds:</span><br />
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That sounds a sensible response, but you'll need to understand that some in the orthodox community, though not necessarily very (or at all) observant themselves, still consider themselves (and orthodoxy) superior to progressive Jews!</div>
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We even have a name for them - 'SONO' as in Strictly Orthodox - Non-Observant! (which is of course impossible!).</div>
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Let's try an unpack this further: Many Jews in Australia (and UK, South Africa) are members - or at least their family were members - of orthodox synagogues. They may consider themselves 'orthodox' - but, if they don't go to shul regularly, if they drive on shabbat, if they use money on shabbat, if they eat in regular (not exclusively kosher ones) restaurants, they are not orthodox - the best that they could argue is that they are 'selectively orthodox'! Unless they believe that God dictated Torah to Moses, and it is therefore 'true', they are not orthodox.</div>
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My experience is that most members of orthodox synagogues believe in God as an inspirational power or support or solace in their lives, and that the Torah is not to be taken literally as God's word. They may prefer a traditional service, all in hebrew, with no organ and only men leading and singing. But they are not regular synagogue attenders, they will happily wear shorts or bathers or bikinis, and married women do not keep their heads, arms and ankles covered. In the rest of their lives they recognise that women have abilities at least equal to men, can be university professors or judges or surgeons, and that they can listen to a female singer without lusting after her (orthodoxy considers a woman's voice is her nakedness). They may not always gather for Friday night, with full kiddush and Birkat Hamazon (grace after meals), and probably do not usually - or ever - conclude Shabbat with Havdalah on Saturday evening. They probably believe that ethical behaviour is more important than rituals - and are probably proud of Israel's achievements, feel a connection and pride, but also concern with some of the challenges that Israel faces, not least from the part of the ultra-orthodox community who don't even recognise the State of Israel's authority.</div>
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In other words, in most regards, these members of orthodox synagogues have much more in common with Progressive Jews than with truly observant and serious orthodox Jews!</div>
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We really have some significantly different ideas from orthodoxy as you'll see in the second half of our reader 'Judaism for the Twenty-First Century'. Key differences are that a) We REJECT the idea that God wrote Torah - instead we believe humans wrote it, trying to answer the question 'What does God want us to be and do? (which they inevitably answered for their own time and context, over 2500 years ago).</div>
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b) We REJECT the idea that the Temple should be rebuilt. This would mean a return to animal sacrifices (which we don't believe God wants or needs), priests (we have done without them for 2000 years, and Rabbis, chosen for their wisdom and learning, have replaced them), and centralisation in Jerusalem (Judaism is today democratic and localised - wherever there are Jews, there is a Jewish community with its own leadership, interpretations and traditions). Of course it would also not go down too well with the Muslim world since the Dome of the Rock and Al Aksa Mosque now stand on the Temple Mount!</div>
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c) we believe in EQUALITY - that all are created equal - men and women, Jews and non-Jews, heterosexual, homosexual, gender-fluid... we all reflect 'the image of God' in our diversity.</div>
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d) We accept a child as Jewish if they have a Jewish mother OR a Jewish father - and a Jewish upbringing (reflecting biblical as well as Rabbinic periods of Jewish history). This means YOU DON'T HAVE TO CONVERT. We'd love you to, and we'll help you, but it should be for your own reasons and conviction, not for any family reasons or pressures.</div>
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e) Our services are shorter and in English and Hebrew, and hopefully more accessible and understandable, and families sit together.</div>
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It is worth bearing in mind that, though we are a dynamic and active minority in Australia (http://upj.org.au/) Progressive Judaism is the largest grouping of synagogues in the world (http://wupj.org/).<br />
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However, because orthodoxy does not accept our Rabbis as Rabbis, it therefore does not accept those who convert with us as Jewish. This means you will not be accepted as Jewish by the orthodox authorities - and, if you were female, they therefore wouldn't accept your children either. You will inevitably therefore become involved in a power struggle! We believe we are legitimate, and indeed that we are part of the developing, progressing understanding of Judaism, the world and God's wishes for us within it. The orthodox Rabbinic position is that only they are authoritative, and the guardians of true Judaism. Of course if you look back 100, 1000, 2000 or 3000 years, it is quite apparent that Judaism - and indeed every religion, is changing and developing, in response to worldwide experiences and understanding, as filtered through its own traditions and scholarship, but this is not an argument anyone is going to win any time soon (within Judaism, Christianity, Islam or any other religious tradition. They all have their orthodox and their progressives, but uniquely, we have a powerful Progressive Jewish movement, already 200 years old!). </div>
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Because of these differences, it is important for you to have your partner's understanding and support - and hopefully also that of her family, though this may take time.</div>
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It is also useful if your own parents understand the process, if they are around, and they are always welcome to come along and visit a service with you at any time. Discuss and explain your rationale and the process with them if possible. Remember that it may seem as if you are rejecting the faith they brought you up in (if any - or secularism or atheism!). </div>
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Good luck! L'shalom</div>
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Rabbi Jonathan</div>
Jonathan Keren-Blackhttp://www.blogger.com/profile/04283748554199051302noreply@blogger.com1