​Where does Progressive Judaism view Torah as coming from if not given by God?

And why is this so important?

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).  

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!

What does the Tetragrammaton (four letter name of God in Hebrew, YHVH) 

mean, in the Sh'ma (declaration of faith)?

I was sent this answer: 'Adonai is One and we should love him'

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'.

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'! 

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).

and 'Please translate the first part of a blessing, Barukh atah Adonai,

eloheinu melech ha'olam':

This was answered: 'Blessed are you Adonai, our God, master of the universe. (it is our convention to use capitals, eg for You in the above example).

The hebrew you have translated as master' is Melech.  Melech is usually 'King' but because Hebrew has no neuter, it can also be 'Sovereign' or 'Ruler' (gender-free).  As an anaolgy, when we translate 'Bnai Yisrael' we render it 'Children of Israel', not 'Sons of Israel'.

L'shalom

Rabbi Jonathan

-- 

Why we don't tend to write G-d, or call God Hashem, or wait for the Messiah (male... or female)!

  

Jane writes:

Dear Rabbi, 

Though I grew up as a Christian, I never understood the idea of the Trinity, and am by no means a polytheist at all, G-D  forbid. I believe HaShem is a singularity, an all powerful form of sentient energy that reconciles many of the 'atheist questions' we have on G-d. For me the Shema daily prayer, stating Adonai Ehad (The LORD is One), means that for us human beings to have evolved to where we are today, there has to be a singular intelligent all-powerful force behind it to make all the delicate conditions for life. That's what my heart tells me. I did go to a Catholic primary school but I absolutely cannot understand their logic of the Trinity, more importantly I feel it is not logical to put their faith in One Man to atone for their sins. Christianity for me seems a bit idolatrous.... But I would be interested to know whether you believe in a Messiah, as I believe orthodox Jews are supposed to?

Thanks for your introduction and questions, Jane.

I should point out that there are some things that you do not need to do if you wish to explore Judaism within the Progressive framework - more than that, some of us are uncomfortable with them for a variety of reasons, in part because they are signs of 'ultra-orthodox theology'.  God is not God's name - and English is not 'lashon hakodesh' (the holy language - Hebrew) - and therefore there is no need at all to write G-d.  Similarly 'hashem' means 'the name'.  God is not limited to a name (indeed one tradition is that there are 72 names for God!).  And God does not need our protection. Saying God is not blasphemy or 'taking God's name in vain'.  On the other hand, a major principle of Progressive Judaism is equality - treating all people as equals, created in the 'image of God', whether Jews or other people, whether straight or gay or 'gender-fluid' - and whether biologically male or female. We now graduate as many women as men rabbis, and a girl reads from the Torah and leads parts of the service for the Bat Mitzvah just as a boy does for the Bar Mitzvah.  Women can wear kippah and tallit (the 'prayer clothing') in our synagogues just as men do.  This is a very important principle, and one of the tangible differences between Progressive and Orthodox Judaism (though orthodoxy is slowly giving girls and women somewhat more say as well).  But a crucial part of this is language sensitivity.  Our prayer books do not say 'all men' or 'all mankind' when they obviously mean 'all people'. And similarly, we no longer use masculine terms (lord, king, master) about God, who we all know is far beyond any gender concept at all (how can women be made in the image of 'lord' or 'master'?).  The tetragrammaton, God's most 'intimate', personal name (the hebrew letters YHVH) is one we cannot pronounce - because millenia ago its use was limited more and more, until only the High Priest could say it, only in the Holy of Holies, and only on one day of the year (Yom Kippur).  Now we no longer have a High Priest or a Tabernacle or Temple, and have lost its pronunciation.  Tradition dictates that when we see it, we instead say 'Adonai' (something like 'my Lord', though actually a plural form).  Whilst tradition is important and has a vote (but famously not a veto) in the Progressive tradition, and we still read YHVH as 'Adonai' in Hebrew, we render it differently in English.  Martin Buber observed that the three tenses of the verb 'To Be' in Hebrew can be made from the four hebrew letters of YHVH - that is: HaYa, was, HoVeH, is, and YiHYeH, will be.  In other words, our best understanding of God's most intimate name is 'always-ness', or 'Eternal'.  And we do know that God is One - a Unity - and hence we use the terms Eternal, Eternal One or Eternal God when we represent YHVH in translations.

I think this addresses much of what you say about your views of Christianity, but let me add something about a 'Messiah'. In the Progressive movement, we tend to believe or hope more for a 'Messianic time' than an individual Messiah (Mashiach).  In part this is because we have been damaged too many times by claims of false Messiahs.  Indeed the Rabbis teach us that if you are planting a tree (symbol of investment in the future), and they cry 'The Messiah has come, the Messiah has come', first finish planting the tree, then go and see!  The Jewish test of whether the Messiah has really come, is 'is the world perfect? Have people stopped terrorising others, so each may live under their vine and fig tree, and the lion may lie down with the lamb?  With that test, clearly Jesus was not the Messiah.  So though we accept Jesus - probably Yehoshua or Yeshu - as a thoroughly Jewish, if perhaps radical and charismatic, teacher and healer, we reject Christ - the anointed, Messianic aspect - and indeed Christianity had to develop an entirely new theology of 'the second coming' for exactly the same reason.  You could say they are still waiting for the Messiah to bring a time of perfection - and so are we!  And when Menachem Mendel Shneerson (commonly known as The Lubavitcher Rebbe) died in 1994, his (ultra-orthodox Jewish) followers concluded that he was the Messiah - because not only was he so loved and saintly, but he had not appointed a successor - so he must have known that he was the Messiah! They waited by his bedside for days, and weeks, and eventually had to borrow a theology foreign to Judaism - that he would return! (Hence the 'We want Mashiach Now! movement').

But never mind them.  The strongest reason, in my opinion, for not relying on an individual saviour, is that it would take the onus off us!  If we seek a 'Messianic time', a 'Time of Perfection', then we should get off our daily grind, and do whatever we can to move the world in that direction.  In that regard, the prayer book becomes a 'mirror of prayer', a checklist - are we matching up to God's expectations for us?  Are we doing all that we have the (God-given) potential to do?  And by the way, this is not really that different from Jewish tradition, as stated by Rav Isaac Kook; each of us has the potential to be the Messiah!

Hope that all helps!

L'shalom

Rabbi Jonathan

A Chinese person with exposure to various traditions finds Judaism most appealing.

Dear Progressive Judaism Victoria,

My name is David and I am currently a non Jewish student with a
great fascination about Jewish/Israeli culture and theological practice.
Though I am not an extremely religious person I feel very connected to the
Jewish people as well as the land of Israel. I have deep sympathy and
admiration for the triumph of the Zionist movement against all odds and so I
visited Israel earlier in January and I can say, despite my substantially
secular thinking, my connection towards the Jewish people and Israel
intensified a lot. I am looking at perhaps a conversion to Reconstructionist
Judaism in the future so I am interested in the process of applying and
going through the Online Courses offered by PJV.  

Thank You

PS, I know according to the Halakah a convert has to be dissuaded three
times before being accepted into the course. It's a test of not taking no
for an answer and after all one is not going to be a good Jew without some
Chutzpah :)....

Rabbi Jonathan asked David for further details:

Hi David,

Ellen has passed your enquiry about the on-line Introduction to Judaism course to me as I am the course Supervising Rabbi.  Thank you for your interest.

If you decide it is for you, we will extend a very warm and hearty welcome.  Be reassured that, if you do proceed, and if you do ultimately apply to convert, we will not send you away three times, despite the halacha!

We are delighted when intelligent adults come to the conclusion that a Progressive Jewish approach offers a meaningful and stimulating spiritual framework for their lives.  If only many born Jews realised what a treasure they had inherited!

Reconstructionism, as you seem to be aware, has less emphasis on a 'personal, responsive God', and more on culture and 'peoplehood'. Since we believe in 'Educated Choice' and that everyone's journey and experience is different, we have no problem with this, and indeed the Reconstructionist Movement has for years now been a part of the 'World Union of Progressive Judaism', our global body. Our colleague in Adelaide, Rabbi Shoshana Kaminsky, who was until recently the Chair of our Rabbinic Assembly, graduated from a Reconstructionist Seminary in the US.

Can I ask for a bit more background to understand your situation - where you are living? Have you spoken to a Rabbi about your interest up to now? Have you attended Shabbat services?

I look forward to hearing back from you,

L'shalom



Dear Rabbi,

I live in Hobart and have consulted with the local Progressive Jewish community. I have not attended their Shabbat services but I have had Hebrew lessons there and experienced Shabbat in Israel when I went over there in January. I have not yet have had a serious discussion with a Rabbi that is representative of any community regarding my intentions to study Judaism and maybe convert. (Apparently the Progressive Community in Hobart does not have a progressive Rabbi and they have joint services with Modern Orthodox congregations). I do have a vague understanding of the process, study period, Beit Din and The Bris Milah + Mikvah ceremonies. This is why I am contacting Progressive Judaism Victoria. 

Rabbi Jonathan responded:

Thanks David.  With regard to Hobart, you are slightly incorrect - although the orthodox and Progressive are both members of the same community and have social and other events together, they do hold separate orthodox and progressive services.  This is very important, especially if you wish to go on to convert, as it will be necessary to attend services regularly, including the main ones of Rosh Hashanah, Yom Kippur, Pesach, Shavuot and Sukkot.  

By the way there is also a Progressive Consulting Rabbi attached to the community who visits at least annually.  If you do decide to go ahead with the conversion after the Intro course, I would be willing to be your Sponsoring Rabbi in the absence of a permanent Progressive colleague being there.  

You have not told us what your work is, what age group you are and what your family situation is, all of which are useful to understand more your needs and expectations and how best to support you, so please let me know.

I suggest that the next step is to review the on-line course for which you will find details at: http://pjv.org.au/education/introduction-judaism-course-online-course#overlay-context=education/introduction-judaism-course-online-course

There are materials and questions for two free introductory sessions.  Please do those and submit them to tutor1@pjv.org.au, and we'll take it from there.

L'shalom

Rabbi Jonathan

Dear Rabbi Jonathan:

To give a brief introduction of myself, I am Chinese. I grew up in a multicultural background. In terms of religious background my family is pretty mixed, most of them live in China. My dad is a devout Tibetan Buddhist, whilst my mum's theological beliefs are eclectic. My aunt is a devout Christian who started her own church and my grandparents are/were atheists brought up under an era of communism.  However ever since I was in my teenager years, I have been fascinated by Judaism, Zionism and the State of Israel, especially whilst others seem to have an unwarranted and naive bias against Israel. I greatly sympathize with Israel and the Jewish people, especially their tremendous society (it's not easy to be a democracy when everybody around wants to murder you) and scientific achievements. The connection I feel for Israel only intensified when I visited Israel earlier this year.

As for my occupation, I work in international relations.  This has had a substantial impact on my decision to convert to Progressive/Reconstructionist Judaism. I am not biased against Hasadic and Orthodox Judaism: in fact the Chabad's holy book, the Tanya, and its description of the Human nature in the Tzaddik (yetzer HaTov/Good spiritual inclination) and Rasha (Yetzer Ra/bad inclination) along with various other concepts had a dramatic impact in sparking my interest in Judaism. In question of my religious beliefs and my feelings towards the Torah and other academic items, I am a believer in both Baruch Spinoza (Very famed Jewish Renaissance philosopher... a pioneer of panenthiesm/Pandeism) and Rabbi Mordechai Kaplan, founder of Reconstructionism. If I am not mistaken, Rabbi Jonathan, being a panenthiest/Pandeist who has a more rationalist approach to God and who accepts the Torah/Halakah on a contextual folklore basis should not disqualify a person from converting, right???  Although Spinoza and Kaplan are somewhat too modern, even the famed Hasidic Rabbi Israel Ben Eliezer did have some panenthiest theological principles..... 

My belief in Progressive Judaism also stems from the fact that when I read the Torah, I do not see it as a divine originated historical document but a very wise ancient text on human nature and morality written by divinely inspired individuals.

To which Rabbi Jonathan responded:

Thanks David,

I'd be a bit wary about describing/thinking of yourself as panetheist/pandeist.  Although we don't need to narrow God down into the biblical/Michaelangelo 'super-man' image (old man, long beard, on a cloud!), it is a fundamental belief of Judaism that there is 'one universal creator' (Sh'ma - Listen up you Jews, Our God is Eternal, the Eternal God is ONE).

Though there are doubtless atheist Jews and Buddhist Jews and even pantheist Jews, once one is a Jew, we can't stop anyone from believing whatever they want ('ortho-dox' is a misnomer as one does not have to have one - equal - belief, just a standard [set of] practice).

Generally, 'joining the club' may require beliefs and understandings that those who are already members of the club may not fully share!  And I am probably more liberal and accommodating in this area than some of my colleagues!

However a Progressive Jewish understanding of Torah absolutely coincides with yours.  We are not expecting you to believe that God gave Torah!

Hope that helps,

L'shalom

Rabbi Jonathan

Dear Rabbi Jonathan,

I am by no means a polytheist at all!  I see God as a singularity - an all-powerful form of sentient energy that encompasses the working laws of the natural universe - there has to be a singular intelligent all powerful force behind it to make all the delicate conditions for life. 

To which Rabbi Jonathan responded:

Great response,
Thanks David, I look forward to working with you!

BASIC INTRODUCTION FOR YEAR 10 'WORLD VIEWS' STUDIES

Dear Jonathan Keren-Black

I am currently studying world views in year 10. I chose Judaism as my religion of choice to learn and develop my knowledge on.  I understand that these questions are difficult and really require detailed explanations, but I know your time is precious, and only need fairly brief responses. I would very much appreciate your help on this matter. 

Thank you very much,

S G

Thanks SG

I’m glad you are studying Judaism as it is an ancient and fascinating, continuously developing and still relevant and valuable spiritual framework for life.  I'm happy to try to help - and I am also putting this on my blog, as I am sure there are others who would also find it useful.

Where did the Jewish religion begin?  Traditionally, we say 4000 years ago (2000 BCE which stands for Before the Common Era.  This is the same timing as BC, but we don’t recognize Jesus as ‘Christ’ and therefore don’t say ‘Before Christ’.  Similarly we say CE instead of AD |(though the years are the same) as Jesus is not our Lord, so we don’t like to say Anno Domini (Year of our Lord).

More historically, the Israelite tradition probably emerged some hundreds of years later, about 3500 years ago (1500 BCE)

Who started the religion or is there an important person within the religion? 

Our tradition and story is that Abram, with his wife Sarai, began to recognize God’s voice when God told him to leave his family, in Haran, and go to the land that God would show them (which turned out to be Canaan, modern day Israel).    Once Abram and Sarai had developed a relationship with God, they were both renamed (both had a ‘H’ added which symbolizes God in their lives).  Abram becomes AbraHam, and Sarai becomes SaraH

Why is this person important?  Note that the tradition has been very male-dominated in telling our story, and says that Abraham recognized and introduced to the world the truth that there is ONE GOD of the whole world, of all people and all animals and all the universe – but that, as I said above, Sarah evidently also had a relationship with the one God.

What countries mainly follow the religion?

The Israelite religion (which eventually became known as Judaism) developed in Canaan and also in Babylon.  Canaan was later known as Judah and then Judea, and was renamed by the Romans as Philistia which eventually became ‘Palestine’.  When granted independence by the United Nations in 1947, and formally established in May 1948 (66 years ago), it was renamed Israel.  Babylon is today’s Iraq.  The Jewish community spread across the entire Roman empire, and Arab countries (Iraq, Iran, Morocco, Egypt, Syria, Yemen) and all these countries had very significant and influential Jewish communities for hundreds or thousands of years.   But from the destruction of Judea, Jerusalem (the capital) and the Temple which was Judaism’s holiest place, in the year 70 CE, until 1948, there was no ‘Jewish country’ at all.   Since it was re-established in 1948, Israel is the only Jewish country in the world.

By the way, you may be surprised to know that Israel is a tiny country – you can fit more than three Israels into Tasmania!  My daughter finished school last year and is spending a gap year in Jerusalem and exploring Israel at the moment, and we visited her a few weeks ago. 

What beliefs, values and practices does the religion follow?

We believe in the One God, invisible, far beyond our limited human understanding.  God is both transcendent Creator (unlimited, Eternal, immensely powerful Creator of the universe), yet also immanent (we can feel God in our hearts and minds, almost ‘speak to God’)

God is all-knowing, caring, compassionate, forgiving, just, loving, helping, supportive, always there – and in our lives and behaviour, we try to act ‘as God does’ or ‘as God would’.

God cares for all people – poor, homeless, sick, lonely, needy, all colours, all ages – (and I believe, all sexual orientations, though traditional Judaism finds this more difficult).  Therefore we must care for all as well. 

God acts in the world through human beings – we are God’s tools, God’s hands.  Our task is Tikkun Olam – to repair, heal or perfect the world.

‘Love your neighbor as you love yourself’ (that’s ours, though we’re pleased that Christians borrow it!)

God cares for animals – therefore we care for them, feeding them before ourselves, milking them even on the day of rest (Sabbath or Shabbat in Hebrew)

God rested on the seventh day of creation (we don’t have to take this literally as we know that creation took billions of years) – but if God needs (or chooses) rest, how much more do we mere humans.

I do not do mundane things like shopping or getting petrol on Shabbat.  Some Jews have much stricter rules that they decide to follow – not turning on lights or anything electric, not driving or travelling, not even tearing toilet paper (for them, it has to be pre-cut before the Sabbath).

There are a variety of different sorts of Jews.  Some are ultra-orthodox (the men wear black hats and coats, and let their hair grow in long side curls), the women and girls do not show arms or legs.  They dress like 18^th century Polish nobles – because this is when and where their movement developed!  Not surprisingly they are the Jews who are easiest to spot.  Then there are orthodox (the men cover their heads with a little ‘kippah’ cap) – and then there are Progressive – that is what my congregation is.  We have a more modern approach to combining our tradition with the modern world and modern understandings – that is why we treat men and women equally, recognize homosexuality, work hard in interfaith understanding and looking after the environment etc.  Most of us do not cover our heads except in formal prayer services.   All of these so far consider themselves to be ‘religious’ - And then there are many who think of themselves as ‘secular’, not very religious at all.  And many of those who live in Israel fir into this category – they think living in a Jewish country is enough – they don’t have to pray as well!  These are like most Australian Christians!

To help us remember  to ‘act as God does’, we have many commandments (the Ten Commandments are the tip of the iceberg!).  Tradition says there are 613, 365 do nots, and 248 dos!  Actually no-one can do all of these – some are for men, some for women, some for kings, some for priests in the Temple that no longer exists, some for those who live in Israel, others for those who don’t.  Still, there are lots left.  For example, we don’t eat blood (as it is taken to be the life force of the animal), so some people make sure their meat is killed in a particular, quick and painless way (shechitah), and salted to remove all the blood.  We light Shabbat Candles on Friday night (the Jewish day starts at nightfall and finishes at the next nightfall  (as Christianity used to do – hence Christmas Eve services).  We give charity.

What is your belief on these following questions:

Who/what is God?  Don’t know! Very hard to grasp. God is NOT a ‘superhuman father figure’. God is a presence (one of the words for God is Shekhina, dwelling presence). God always was, is and always will (Eternal). See above

What is God's relationship with humans?  See above.  God hears and listens, gives support and love, is with us at all times, and when we die (as all things do except God), we poetically say we ‘return to the shadow of God’s wings’ (God doesn’t have wings, or any other body parts as Gods is invisible and intangible and way above human.  There are however many descriptions in the bible that are in 'human terms', eg God's back, God's outsretched arm, God's nostrils!).

What is the purpose and value of life?  Every life is of great potential and infinite value.  Our task is to achieve our potential.  The purpose is to work with God to do our part to perfect the world.

What is the state of the world like?  Very bad.  The rabbis commented on the story of Noah and the flood (where it tells us that God destroyed the world because of human wickedness) ‘It would have been better if God had never made humanity.  However, now that we are here, we’d better make the most of it!’

How will the world become a better place?  When humans act together in love for each other and creation.  They need to recognize that no-one has the whole truth, that we can all learn from and help each other, that there are many paths to God and to what different religions call different things, Nirvana, Salvation, Perfection, Messiah, Messianic Times, End of Days.

Can you convert to Judaism?

Yes, some people are surprised to learn that Judaism has always had converts.  Judaism is not a race - for example, there were many who escaped from Egypt with the Israelites who eventually became part of the people, and later Ruth the Moabitess joined the Jewish people and has a whole biblical book (Ruth) about her story - it even concludes by pointing out that King David was descended from her!

It is not easy to join the Jewish people however.  A person needs to study through at least a year to understand and experience all the festivals, and needs to be able to read Hebrew to join in with the prayers etc.  But sincere converts to Judaism are very welcome, and once converted, they should be treated exactly like any other Jew.

What are basic Jewish rituals?

Male babies are circumcised (the foreskin of their penis is surgically removed).  This is supposed to be a sign of the covenant between Jews and God.

The ‘Sh’ma’ is a declaration made twice a day, when we lie down and when we rise up – Listen up, you Jews – The Eternal One is our God, the Eternal God is One.

Traditionally Jews should pray three times every day.  Main services are on Shabbat – Friday night, Saturday morning.  We welcome Shabbat in the home at Friday sunset by lighting two or more candles, saying a blessing over wine or grape juice, and over the challah, a braided sweet loaf of bread.  We then have a lovely family meal with a white tablecloth, and songs may be sung.  At the end of Shabbat on Saturday evening, there is a similar short ceremony over wine, candle and spices to say goodbye to Shabbat and mark the transition back to the working week.  This is called Havdalah.

Jewish men wear a prayer shawl (Tallit) with fringes (another reminder of the commandments) and cover their heads, during formal prayers.  In Progressive Judaism, where we recognize the equality of women, women and girls can do the same.  On Sabbath services, we read from the Torah, the handwritten parchment scroll containing the so called ‘Five Books of Moses’.  The Torah, and many of the prayers, are read in Hebrew (Hebrew is read right to left).  Hebrew is not too difficult to learn.  The Torah is translated, and the prayers may be read in English, or the translation is always in the prayer book.

At 13, boys celebrate Bar Mitzvah, leaving childhood, by reading or singing from the Torah, and telling the congregation something they have learnt about it.  In our Progressive congregations, girsl do the same.

We have various festivals in the year.  The New Year and Day of Atonement (with eight days of penitence between them) – when we seek forgiveness for things we have done wrong, and try to examine our past year and commit to being better in the new year just started.  The three pilgrimage festivals (when, in the time of the Temple in Jerusalem, Jews would travel there three times in the year with their offerings) – these are Sukkot (Tabernacles), Pesach (Passover) and Shavuot (Pentecost).  Each of them has a historical meaning from the Torah as well as marking a harvest in Israel.

There are also Festivals marking later events in Jewish history such as Purim (a story about an attempt to destroy the Jews in Persia), Chanukah (the Jewish Maccabees succeed in recapturing and rededicating the Temple from the Seleucid Greek army), Yom HaShoah (in which we mourn for the more than six million Jews of Europe killed in the Nazi Holocaust) and Yom YaÁtzmaut (in which we celebrate the re-establishment of the Jewish State in 1948).

Not exactly a ritual, but Jews are obligated to give of their time and or money as Tzedakah (righteous acts, usually translated as ‘charity’ but not optional).

Hope that us useful.

Rabbi Jonathan

Tough Questions - How can you pick and choose from God's words?

Dear Rabbi,

I am still trying to clarify in my own mind why, when the Talmud homiletically interprets the more mystical texts, you seem to reject them?  I notice that the Zohar (mystical text) seem to get used on occasion in the UPJ Parshat Hashavua (Commentary on the weekly Torah portion). You quite clearly do not reject the Talmud as I have heard it quoted too many times but I am yet to fully understand how and why certain sections are accepted and rejected? How can you pick and choose?

Also, do you believe the Aleph-Beis is divinely ordained? Is seeing it as divinely ordained orientating it to the concept of Moses receiving the Torah word for word at Mt Sinai?

Thanks

Simon

Dear Simon,

To try to respond about the Bible, Talmud, Zohar and other texts - of course they all, often, have useful things to say to us, or seem to have to the writers who use them (exegesis) - and sometimes we can use them to make a point that we want to by reading into them things that they don't really seem to say (isogesis - less often acknowledged of course!).  In fact, I think that often the teachers quoted in the Mishna and Talmud use them in this latter way - knowingly.  They find a 'hook' to hang a decision on.  It is almost like saying ' this is the way it is because this is obviously the right thing, the logical understanding, the ' natural justice'.  But if you really want a 'biblical proof', we'll find you one!

So for example they soon realised that, in a rabbinical discussion, they would not all agree (nothing changes!).  How could they make a decision amongst equals - or against the leading authority?  By majority vote.  But where was their authority for doing this? Exodus 23:2 warns 'You are not to follow the majority in doing wrong'.  The Rabbis had no compunction in taking off the first and last words, being left with the 'Torah injunction': Follow the majority!  Which is really not what it said in its plain meaning.

All writers and commentators pick and choose.  But, from our clear position that the texts may be 'inspired' by God (whatever that means), or come from a human position of trying to understand what God wants of us, we can logically, honestly and comfortably reject or deny some texts, or some of the things they are claiming or saying.  

So we do not reject any complete texts (though the Zohar is dated to 13th century Spain rather than the claim it makes of itself to be from 2nd century Palestine, 1100 years earlier!).  Rather, we review the internal and external evidence, sense, context and consonance with Jewish teaching before using a quoted part of a text.

Critics say we are picking and choosing for convenience.  We say this is the process that has always been used.  We are just more frank about it.  Others say 'either it is all true, or none of it is'.  We don't agree.  You could say exactly the same about science.  Just because a long-held hypothesis is disproved or overturned (eg the earth is flat), we don't reject all of science.  That would look pretty stupid!

Does this mean none of it is from God?  We believe there is eternal truth in our texts - such as that there is one unique power of the universe, that we should not murder, that we must provide justice, love the stranger... lessons that have stood the test of time.  Equally though, there are concepts of their time and 'need', such as to destroy the Canaanites, or to stone the rebellious child to death.  Since over and over again, Torah emphasises that God is the God of all Creation - and that God is 'just, loving, caring, forgiving', then these instructions cannot be from God!

Isn't Progressive Judaism just an easy option?  Judaism Lite?  On the contrary, it takes study, consideration, dedication, discussion to start to decide for yourself what rules have the ring of eternal truth.  Until you are equipped and confident, ask guidance from someone who you respect, whose world view you share, and has done some of this work.  Well that really is an easy option!  No, it isn't.  But anyway, where does it say Judaism must be difficult?

---

I am not sure what you mean about 'Alef-Beis'  (this is ashkenazi hebrew which suggests it comes from a different direction to start with - we'd call it the alef-bet) being divinely inspired - but I'd say it is every bit as divinely inspired as the Greek, Roman or any other alphabet - and no more.  In fact I was looking at the development of Hebrew and sister scripts at the Bible Lands Museum in Jerusalem just two weeks ago.  The original 'hebrew' was proto-Canaanitic - that gave way to an early Hebrew script - and early Aramaic.  At some point the Hebrews jettisoned the early Hebrew and switched to the Aramaic, from which the very similar current Hebrew scripts were developed.

Edmond Fleg wrote a powerful poem which includes 'I am a Jew because the faith of Israel demands no abdication of my mind'. You'll find it quoted in our prayer book (page 41).  To me it is absurd to deny the evidence of philologists and archaeologists and hundreds of scholars and experts about the development of hebrew (and other languages) and simply contend, as an 'act of faith', that the writing (or, similarly, the language) we today use for prayer is 'divinely given'.

Finally, you are of course, always, welcome to come to services at Leo Baeck if you are in Melbourne, or at one of our other synagogues across the region, on your own or with interested friends etc.  Please introduce yourself to the person on duty, and ask if there might be someone who can help you with pages and a bit of guidance if possible (if you'd like).  We'd be delighted to try to assist.  And do bear in mind that you don't need a Rabbi to lead a service, and that they may be lead by lay people, but of course there are still services.  You should however be aware that sadly we do need to be careful about security, so it is a good idea to call the office in the week before the service and get details, and it is a good idea to have your passport or other proof of identity with you to avoid problems in getting admitted.  Preferred dress is fairly smart and tidy.  Women do not need hats, but men are expected to cover their heads (and women are invited to) and kippot (head coverings) will be available to borrow.

Hope it is all beginning to get a bit clearer!

L'shalom

Rabbi Jonathan

Are there 'Progressive Approved Boundaries' to what I should read and watch?

You ask about a list of 'Progressive-approved boundaries'.  It is a novel way to approach it and the answer is no, there is no such list, in part because everyone is different, and so we would never be able to agree one!  

We expect you to be aware that there are a variety of approaches within today's Jewish world (and it was always so!).  There are some tell-tale signs to be aware of - and wary of!

God - written G-d, is the first.  Along with 'Hashem' (the name), these are considered by some as ways to 'protect God' and God's name from misuse.  Indeed I recently went to a concert where they sang 'Hallelu-Kah' instead of Halleluyah, since Yah is a name for God (and even though I consider singing to be one of the best and most accessible ways to heightened spirituality and prayer)!  If any of these are used, it is highly likely to be a very orthodox site or publication.  Note that newspapers acceptable to most orthodox Jews such as the Jewish Chronicle in London and the Australian Jewish News are happy to print God and never use G-d!  Rabbi Dr Jonathan Sacks has produced very many excellent books - always using 'o'!  I believe the increasing use of G-d is a sign of a creeping waning in confidence in the face of ultra-orthodoxy!

If a site says 'Jews do this, Jews observe the Sabbath by refraining from driving or using electricity, Jews do that' as if all do, that is also likely to be an orthodox site, not recognising, reflecting or accepting the diversity across the Jewish people.

Progressive Jews would, I think, agree on a fairly scientific understanding of religion as part of a growing and developing civilisation.  There is one power of the universe, and we assume that God a) is beyond our understanding, b) has no gender or human attributes, c) is good and does good or would do good.  We attribute to God absolute justice, love, compassion, patience, forgiveness - what we would expect of a perfect human being - and then we try to act like that, 'emulating God'.  We REJECT the idea that the whole Torah is God's word, dictated to Moses at Mount Sinai, and therefore inalienably true. We believe it is a human-written document, seeking to answer the question 'What does God require of us?'

So the distinction between Progressive and rigid orthodoxy (and the division in the Jewish world today) goes back to Mount Sinai.  We believe some momentous event probably happened there.  But we are not bound by every detail attributed to that moment and to God.  Furthermore, we believe that we follow the Rabbinic tradition of interpretation and application for our own times, needs and understanding, which they innovated by saying that God gave not only the Written but also the Oral Torah - in other words you can't understand and apply the written Torah without the oral interpretation (which should never be written down).  Unfortunately, it was written down, first as the Mishna, and then, after several hundred years of study and discussion and argument and compromise, and with majority and minority opinions, as the two Talmuds.  By now, in written form, it began to solidify and then stagnate.  Eventually Progressive Judaism developed out of the modern enlightenment understandings of the world, highlighting the ethical values, and empowered Jews to make EDUCATED choices from the ritual traditions, selecting those that helped BRING GOD INTO THEIR LIVES.  When we say that we consider Progressive Judaism to be in the true Rabbinic tradition, therefore, we feel we are on very strong ground!

However, it may be that, once you have done this reading and exploration, you will decide that this is not the path that resonates for you.  Whatever path you decide on for the time being, we recognise that it is your choice and your right, and we will be here if and when you need our support and assistance.

​L'shalom

Rabbi Jonathan​

Why is God not always mentioned?

When I read some things about Judaism, God is not always mentioned.  Do these writers think God is not important?  In one quote I have just read, Judaism is explained without any reference to God!

Rabbi Jonathan responds

I am not sure the exact quote you referred to, and I am sure that when you find references without a direct reference to God, in the main, it is because a belief in the ultimate power is implicit, though how immanent and interventionist this 'God' may be varies from person to person and between contexts and cultures.  

As you may know, there was an influential Rabbi called Mordechai Kaplan (1881-1983), who in 1934 qrote the important book Judaism as a Civilization .  He eventually co-founded a significant new and quite intellectual Jewish group called Reconstructionists.  Many accused him of denying God, but I think that was a misinterpretation - he had a more naturalistic conception of God - and certainly Reconstructionists today tend (in defence?) to emphasise a belief in God - but certainly the 'modern God', at least of the Progressive/Reform/Liberal/Reconstructionist Movements  is not the old (super) 'man on the cloud with a beard' interventionist God depicted by the Torah's anthropomorphisms (using human language to describe something, such as a dog smiling, or God's outstretched arm or back or nostrils), and painted into visuals by Michelangelo!   

I have a lovely story (in a Progressive machzor - High Holyday prayer book)  about a man who was so impatient to find God that he didn't stop to recognise the divine, until eventually a wise Rabbi showed him hospitality instead of trying to directly answer his question 'where will I find God' - slowly he became a part of the community... and one day the Rabbi said 'I think you have found God now, have you not?' and the man answered 'Rabbi, I think I have, but I am not sure when, or where - and tell me Rabbi, why is God in this place only...?'.  

So rest assured, God is in this place - in a Progressive approach to Judaism! But God may not always have quite the same profile and exposure that you might find in other places.  We also put a lot of emphasis in Judaism on our own responsibilities, through mitzvot (commandments). We often see the relationship as 'shutafut' (a partnership) between humans and God - we are God's 'tools' or 'hands' in the world. 

My husband is an Israeli, my father was Jewish and I want to convert

Hi Rabbi,

I'm just touching base to enquire about the process of conversion for an Australian female non-jew.  

I have had a long standing interest in the Jewish faith (my father was Jewish) and since I have married my Israeli husband 3 years ago- I have been following the practices, traditions and holidays- I also east kosher.  

I have always believed in G_d and am really wanting to take on the commitment of a conversion and further my relationship and life with G_d.  I currently live a Jewish lifestyle and believe strongly in everything that lifestyle stands for. I have visited the Holy Land and the holy city Jerusalem.  

This is not a decision I take lightly, I have been wanting to do this for years and I feel that I must make this commitment for myself, for my faith, for my family and for my community.

If you have any advice on how I can take this next step, I would be very interested to hear your thoughts.

Much appreciated,

Caroline

Rabbi Jonathan responded:

Dear Caroline

Thank you so much for your email.

You have not indicated where you live so I am unclear if you are in our area.  If you are, the best thing would be for you (and ideally your husband) to come and talk things through with me and I could take the opportunity to introduce you to the community centre we have here.

If you are not local, I can put you in touch with a more convenient colleague and community.  We have four congregations across Melbourne, as well as a school (the King David School, http://www.kds.vic.edu.au/), a Netzer (youth) group and various other associated organisations (Progressive Judaism Victoria, pjv.org.au).  Similarly we have communities in Sydney, Perth, Adelaide, Hobart, Canberra, Surfers Paradise, Central Coast and Brisbane as well as in New Zealand and Asia (upj.org.au).  We are a part of the largest congregational movement in the world, the World Union for Progressive Judaism (wupj.org) with over 1,200 congregations, representing more than 1.8 million members in 45 countries on six continents.

One of our most dynamic Progressive Jewish communities is in Israel.  You mention that your husband is Israeli, and we find that often Israelis outside of Israel (as well as inside) find it difficult to relate to traditional synagogue communities, but, when they discover Progressive Judaism with our ‘Centres for Judaism’, embracing education and culture and peoplehood as well as prayer in a meaningful and accessible way, they find it easier to become involved.

To address some points in your letter directly – you define yourself as a ‘non-Jew’ and you may be right – but you may not be!  Many people are not aware that in the spirit of equality that is one of the key planks of Progressive Judaism, we recognise someone as Jewish if they only have a Jewish father, just as if they only have a Jewish mother – if they have been brought up as a Jew.  We’d need to discuss this further.  It is possible, depending on your situation, that we could do some ‘top-up learning’ and present you to a Bet Din (Jewish Court) for a ‘confirmation of Jewish Status’, rather than Conversion.  Since, however, you define yourself as a ‘non-Jew’ then this is probably not the case for you.

We would be interested to know how you have been observing the ‘practices, traditions and holidays’ – has this included being part of a community, for example?  And how much have you learnt and understood about those aspects of Judaism so far?  When you say you eat kosher, there is an interesting conversation to be had about what that means to you, both in practical terms and in spiritual ones.

You say you have always believed in God, except you say G_d and I am unsure if you are simply being cautious in writing to a Rabbi, but I have no problem writing God – our tradition is cautious about ‘taking God’s name in vain’ but enquiring about Judaism and converting and belief is certainly not that!  I’d be pleased if people spent a bit more time talking about (and writing about) God in today’s world!  There are certain precautions about writing God’s name IN HEBREW – but ‘God’ is neither God’s name (which we don’t know how to pronounce anyway – it is made up of the four Hebrew letters YHVH, but when we see it, we say ‘Adonai’ instead), and nor is it in Hebrew (El or Elohim is Hebrew for God).  A belief in the universal creator and power of the Universe is important (though question and doubt is also part of the process).  More important is our understanding that humans are God’s ‘tools’ or ‘hands’ in healing the sick, feeding the hungry, welcoming the refugees, looking after God’s world – that we work in partnership (shutafut) with God to make the world better (Tikkun Olam).

You slightly puzzle me by talking about ‘The Holy Land’, having said your husband is Israeli.  Is this some sort of suggestion that you don’t accept the modern State of Israel (that is your choice – but most Jews today are very much in support of its right to exist in safety and security – and generally of the right of Palestinians to a safe and secure land alongside it).  The State of Israel, despite the challenges it has faced since the day it was established, has achieved remarkable things – and when peace finally comes, it will achieve many more in conjunction with its neighbours.

You did not mention whether or not you yet have children, though you talk of doing this not only for yourself but for your family.  Judaism is very much a family-oriented tradition, and it is very hard to do alone.  The synagogue community is like the ‘extended family’.  All in all, we have, in Progressive Judaism, a wonderful framework for spiritual life today – in what The King David School describes as ‘Modern, Thinking Judaism.

So I suggest that, if what I have written makes sense to you, you contact me again to either meet or for me to put you in touch with a colleague convenient to you.

L’shalom

Rabbi Jonathan

From: rabbi@lbc.org.au [mailto:rabbi@lbc.org.au]